THE 


INTERNATIONAL  REVISION  COMMENTARY 


ON   THE 

NEW  TESTAMENT 

Based  upon  the  Revised  Version  of  1881 
BY 

ENGLISH    AND    AMERICAN    SCHOLARS 

AND   MEMBERS  OF  THE   REVISION   COMMITTEE 

^^Tdited  BY 
PHILIP  SCHAFF,  D.  D,  LL.D. 

Professor  of  Sacred  Literature  in  the  Union  Theological  Seminary  of  New   York, 
President  of  the  American  Committee  on  Revision. 

m 

Vol.  III. 

THE  GOSPEL  ACCORDING  TO   LUKE. 
By  Prof.  M.  B.  RIDDLE. 


NEW    YORK 

CHARLES  SCRIBNER'S   SONS 

1882 


COPYRIGHT  1881,  BY 

CHARLES  SCRIBNER  S  SONS 

(All  Eights  Reserved.) 


THE 


GOSPEL   ACCORDING   TO 


LUKE 


EXPLAINED  BY 


y 

MATTHEW  B.  BIDDLE,  D.D. 

Professor  of  N.  T.  Exegesis  in   the  Theological  Seminary,  at  Hartford,  Conn., 
Member  of  the  New  Testament  Company  of  American  Revisers. 


NEW  YORK 
CHARLES  SCRIBNER'S  SONS 

1882 


PREFACE.  *  I 




In  accordance  with  the  plan  announced  in  the  preface  of  the 
General  Editor  {Matthew,  pp.  v.,  vi.),  the  present  volume  includes 
the  notes  on  the  Gospel  according  to  Luke  already  published  in 
the  'Illustrated  Popular  Commentary.'  These  have,  however, 
been  carefully  revised,  in  order  to  adapt  them  to  the  Version  of 
1881.  In  the  preparation  of  the  larger  volume,  much  use  was 
naturally  made  of  the  comments  on  the  first  two  chapters  of  the 
Gospel,  contributed  by  Dr.  Schaff  to  the  work  on  Luke  in  the 
American  edition  of  Lange's  Commentary. 

But  in  order  to  make  this  volume  an  independent  and  com- 
plete commentary,  it  was  deemed  best  to  add  new  matter  on 
those  parallel  passages  passed  over  without  comment  in  the 
larger  volume.  This  new  material  covers  nearly  one  half  of  the 
following  pages.  In  preparing  these  additions,  the  more  recent 
works  on  this  Gospel  have  been  consulted,  and  special  attention 
has  been  directed  to  the  changes  of  text  accepted  in  the  Revised 
Version.  An  opportunity  has  been  thus  afforded  for  fuller  recog- 
nition of  the  peculiarities  of  this  Evangelist. 

A  renewed  comparison  of  the  Synoptical  Gospels  has  confirmed 
the  writer  in  his  conviction  of  the  independence  of  the  three 
narratives,  and  has  made  him  feel  more  strongly  the  advantage 
of  studying  each  as  an  independent  account.  As  a  help  to  such 
study,  as  well  as  to  the  understanding  of  the  Gospel,  now  so 
faithfully  presented  in  the  Revised  Version,  this  volume  has 
been  prepared. 

M.  B.  Riddle. 

Hosmkr  Hall,  Hartford,  September,  1882. 

i. 


INTRODUCTION. 


§  1.  The  Author  of  the  Gospel  according  to  Luke. 

Common  consent  and  internal  evidence  sustain  the  view  that  the 
author  of  the  third  Gospel  was  Luke,  mentioned  in  Col.  4  :  14  ;  2  Tim. 
4  :  11 ;  Philem.  24.  The  only  question  has  been  whether  we  possess  the 
book  in  its  original  form.  Marcion,  a  Gnostic  heretic,  who  flourished  in 
the  second  century,  used  a  Gospel,  which,  while  agreeing  hi  general  with 
this,  omitted  chaps.  1  and  2,  and  connected  3  : 1,  immediately  with  4 :  31. 
After  renewed  and  exhaustive  discussion  in  modern  times,  it  may  be  con- 
sidered settled,  that  Marcion,  as  the  early  Fathers  assert,  mutilated  the 
Gospel  of  Luke  to  suit  his  dualistic  views  of  the  antagonism  between  the 
Old  and  New  Testaments.  Objections  have  been  made  to  chaps.  1  and  2 
on  doctrinal  grounds;  but  the  same  objections  could  be  made  against 
passages  in  the  other  Gospels,  which  are  undoubtedly  genuine. 

The  name  Luke,  Greek  Lucas,  is  probably  an  abbreviation  of  Luca- 
nus,  possibly  of  Lucilius,  but  not  of ' Lucius'  (Acts  13  : 1 ;  Rom.  16  :  21). 
The  Evangelist  was  not  a  Jew,  as  is  evident  from  Col.  4  :  14,  where  '  the 
beloved  physician'  is  distinguished  from  those  'of  the  circumcision.' 
The  opinion  that  he  was  a  native  of  Antioch  (Eusebius)  may  have  arisen 
from  confounding  him  with  '  Lucius '  (Acts  13  :  l}.  -  That  he  was  one  of 
the  Seventy  or  of  the  two  who  were  walking  to  Emmaus,  is  unlikely,  as 
he  was  not  himself  an  'eye-witness'  (chap.  1  :  2)  of  the  Gospel  facts.  A 
physician,  according  to  the  New  Testament,  a  painter  also,  according  to 
tradition,  he  comes  into  historical  prominence  as  the  companion  of  Paul 
in  his  later  journeyings,  though  his  presence  is  modestly  indicated  in  his 
own  narrative  only  by  the  change  to  the  first  person  plural.  Joining  tbe 
Apostle  at  Troas  (Acts  16  :  10),  he  accompanied  him  to  Philippi  on  his 
second  journey ;  rejoining  him  some  years  later  at  the  same  place  (20  : 5), 
he  remained  with  Paul  until  the  close  of  the  New  Testament  history. 

Of  his  subsequent  life  little  is  known.  '  It  is,  as  perhaps  the  Evange- 
list wishes  it  to  be ;  we  only  know  him  whilst  he  stands  by  the  side  of  his 
beloved  Paul ;  when  the  master  departs,  the  history  of  the  follower  be- 
comes confusion  and  fable'  (Archbishop  Thomson). 


viii  INTRODUCTION. 


§  2.  The  Character  of  this  Gospel. 

The  Gospel  of  Luke  was  written,  primarily,  for  the  use  of  one  '  The- 
ophilus'  (chap.  1 :  3).  Some  have  supposed  that  the  name,  which  means 
1  Lover  of  God,'  is  applicable  to  any  Christian  reader.  But  it  is  better  to 
refer  it  to  a  person.  The  minute  description  of  places  in  Palestine,  indi- 
cates that  Theophilus  did  not  live  in  that  country,  while  the  mention  of 
small  places  in  Italy  as  familiarly  known  (Acts  27  : 8-16)  makes  it  prob- 
able that  his  home  was  at  Rome,  a  view  confirmed  by  the  abrupt  con- 
clusion of  Acts.  In  any  case  he  was  a  Gentile.  The  Gospel  was  de- 
signed mainly  for  Gentile  Christians,  and  is  Pauline  in  its  type,  repre- 
senting the  Gospel  in  its  universal  import  for  all  nations  and  classes  of 
men,  in  opposition  to  Jewish  exclusiveness.  This  agreement  with  Paul 
is  a  natural  result  of  personal  intimacy,  but  there  is  no  evidence  that 
Paul  dictated  the  narrative,  or  that  it  was  referred  to  by  the  Apostle  as  his 
Gospel  (2  Tim.  2:8;'  my  gospel ').  The  preface  indicates  nothing  of 
this,  nor  does  the  style.  The  verbal  resemblances,  especially  in  the  ac- 
count of  the  words  of  institution  of  the  Lord's  Supper  (comp.  Luke 
22  :  19,  20  with  1  Cor.  11  :  23-25),  are  such  as  would  result  from  com- 
panionship with  Paul,  but  there  is  nothing  here  (or  in  the  writings  of 
Paul  himself)  to  sustain  the  view  that  it  was  written  in  the  interest  of 
a  distinctively  Pauline  party  in  the  early  Church. 

It  appears  from  the  Book  of  the  Acts,  that  Luke  is  very  trustworthy  in 
matters  of  history,  topography,  etc.  In  the  Gospel  he  speaks  of  his  own 
patient  investigation  (chap.  1  :  3)  as  presenting  a  ground  for  confidence 
in  the  truthfulness  of  his  account.  This  historical  spirit  of  the  Evan- 
gelist deserves  notice.  The  inspired  writers  were  not  passive  machines, 
but  rational  and  responsible  persons ;  they  were,  indeed,  moved  by  the 
Holy  Ghost,  but  nioveii  to  exercise  their  memory  and  judgment,  and  to 
use  all  ordinary  means  of  acquiring  knowledge.  That  the  Gospels  are 
truthful  histories  of  a  real  Person,  is  the  rock  on  which  all  opposition 
will  make  shipwreck. 

The  peculiarities  of  the  third  Gospel  are  marked.  The  style  closely 
resembles  that  of  the  Acts,  but  has  a  larger  number  of  Hebraisms,  espe- 
cially in  the  first  two  chapters,  which  indicate  the  use  of  Hebrew  docu- 
ments by  the  Evangelist.  Where  he  describes  scenes  he  had  witnessed, 
the  style  is  far  more  pure.  A  large  number  of  words  are  peculiar  to 
Luke,  and  to  him  we  are  indebted  for  nearly  all  the  chronological  notices 
which  link  the  Gospel  facts  with  ancient  history  in  general.  The  nar- 
rative is  more  complete  than  the  others,  and  yet  the  order  is  not  strictly 
chronological.  He  presents  himself  more  as  an  author  than  the  other 
three,  yet  never  names  himself.    That  he  was  an  educated  physician  ap- 


INTRODUCTION.  ix 


pears  both  from  his  style  in  general  and  his  mode  of  describing  diseases. 
A  large  portion  of  the  Gospel  (chaps.  9  :  51—11  :  13  and  15  :  10—18  :  14) 
covers  a  period  of  our  Lord's  ministry  respecting  which  the  other  Evan- 
gelists relate  little  or  nothing,  and  this  portion  contains  some  of  the  most 
striking  of  our  Lord's  discourses.  Various  theories  have  been  formed 
respecting  the  source  of  this  matter  peculiar  to  Luke,  but  all  of  them  are 
purely  conjectural.  Among  the  incidents  peculiar  to  this  Gospel  are: 
the  account  of  the  Nativity ;  the  presentation  in  the  temple ;  the  miracu- 
lous draught  of  fishes ;  the  sending  out  of  the  Seventy ;  the  parables  of 
the  Good  Samaritan ;  the  barren  fig  tree ;  the  lost  sheep ;  the  prodigal 
son ;  the  unjust  steward  ;  Dives  and  Lazarus ;  the  importunate  widow  ;  the 
Pharisee  and  the  Publican ;  the  ten  pounds,  and  the  visit  of  Zacchreus, 
with  many  details  respecting  the  closing  scenes.  '  In  studying  it,  we  are 
more  attracted  by  the  loveliness  than  even  by  the  dignity  of  the  Lord  ; 
and  the  Holy  One,  born  of  Mary,  appears  before  our  eyes  as  the  fairest 
of  the  children  of  men'  (Van  Oosterzee). 

The  Revised  Version  will  enable  the  English  reader  to  judge  much 
more  accurately  in  regard  to  the  style  and  character  of  the  Gospel.  Al- 
though the  early  copyists  did  not  alter  the  Greek  text  of  Luke,  under  the 
influence  of  the  parallel  passages  in  Matthew,  to  the  same  extent  as  in 
the  case  of  Mark,  yet  the  textual  changes  accepted  by  the  Revisers 
exceed  eight  hundred  in  number.  Most  of  them  are  indicated  in  the 
English  form,  and  tend  to  exhibit  more  fairly  the  peculiarities  of  the 
Evangelist.  Here,  as  in  the  case  of  the  other  Gospels,  the  R.  V.  has 
removed  most  of  the  careless  and  inconsistent  readings  of  the  A.  V.  It 
may  be  estimated  that  there  are  at  least  one  thousand  changes  which 
serve  to  present  more  exactly  the  correspondences  and  differences  of  the 
various  narratives.  A  knowledge  of  these  facts  should  convince  every 
one  that  the  R.  V.  is  indispensable  for  the  intelligent  English  reader  who 
would  study  the  Gospel. 

§  3.  Time  and  Place  of  Writing. 

As  in  the  case  of  the  Gospels  of  Matthew  and  Mark,  the  date  must  be 
placed  before  the  destruction  of  Jerusalem,  to  which  Luke  makes  no 
allusion,  except  in  his  record  of  our  Lord's  prophecy.  Had  such  a 
prophecy  been  fabricated,  the  details  would  have  been  fuller.  The  Book 
of  the  Acts  was  probably  written  at  Rome,  before  the  close  of  Paul's  first 
imprisonment  there  (a.  D.  61-63).  The  Gospel  must  have  been  already 
in  existence  (comp.  Acts  1:1),  and  may  have  been  penned  near  the  close 
of  that  imprisonment.  Some  fix  the  time  during  Paul's  imprisonment  at 
Caesarea  (a.  d.  58-66),  and  dates  even  earlier  have  been  assigned.    It  may 


INTRODUCTION. 


have  been  written  earlier  than  the  Greek  Gospel  of  Matthew,  but  on  the 
well-sustained  view  of  the  independence  of  the  Synoptic  Gospels,  the 
question  loses  its  importance.  The  nearer  the  dates  of  writing,  the  less 
the  probability  that  this  was  compiled  from  the  other  two. 

The  laborious  investigations  respecting  the  origin  and  relation  of  the 
Synoptic  Gospels  have  not  yet  led  to  any  decided  agreement  among 
scholars.  But  the  repeated  comparisons  made  in  connection  with  the 
preparation  of  this  volume  have  confirmed  the  view  that  Luke  is  entirely 
independent  of  Matthew  and  Mark,  and  that  the  Synoptists  are  not  de- 
rived from  a  common  document.  The  existence  of  a  common  outline 
which  was  that  of  the  early  preachers  of  the  Gospel  facts  may  be  readily 
admitted.  But  no  theory  is  admissible  which  asks  us  to  doubt  the  accu- 
racy of  these  straightforward  records,  in  order  that  we  may  find  a  truer 
history  in  some  original  Gospel,  whether  oral  or  written,  the  existence  of 
which  is  a  matter  of  conjecture.  The  problejn  of  the  origin  of  the  Sy- 
noptic Gospels  is  an  interesting  one ;  but  it  has  historical  and  theological 
importance  only  when  it  assumes  that  the  canonical  Gospels  are  not  gen- 
uine and  authentic  narratives.     (Comp.  further  Mark,  Introduction,  $  8.) 

§  4.  Chronology. 

The  Gospel  according  to  Luke  presents  events  with  more  chronological 
accuracy  than  that  according  to  Matthew,  but  with  less  than  that  accord- 
ing to  Mark.  This  Evangelist  frequently  follows  one  line  of  events  to 
its  appropriate  conclusion,  or  sums  up  a  series  in  a  brief  sentence,  and 
then  returns  to  other  matters  which  followed  in  the  main  course  of  his 
narrative. 

Among  the  special  deviations  ive  may  notice :  1.  The  miraculous  draught 
of  fishes  (chap.  5  :  1—11),  which  most  probably  preceded  the  miracle  at 
Capernaum  (chap.  4  :  32,  etc.)  2.  Luke,  like  Matthew  and  Mark,  joins 
the  feast  of  Matthew  (Levi)  with  his  call ;  hence  chap.  5  :  29-39  belongs 
chronologically  after  chap.  8  :  40  (on  the  return  from  Gadara).  3.  The 
incident  in  chap.  9  :  57-62  seems  to  be  identical  with  that  which  Matthew 
distinctly  asserts  occurred  as  our  Lord  was  about  to  cross  to  the  country 
of  the  Gadarenes  (Matt.  8  :  18-22).  4.  There  is  every  reason  to  believe 
that  a  series  of  events  narrated  by  Luke  in  chaps.  11  :  14  to  13  :  9  (or 
12  :  59)  occurred  before  the  discourse  in  parables  (chap.  8  :  4,  etc.)  5.  The 
Healing  of  the  ten  Lepers  (chap.  17 :  11-19)  must  be  placed  near  the 
final  departure  from  Galilee  (chap.  9  :  51).  With  these  exceptions  the 
narrative  arranges  the  events  in  chronological  order,  giving  us  some  im- 
portant data  in  regard  to  the  age  of  our  Lord,  and  the  relation  to  the 


INTRODUCTION.  xi 


history  of  the  Roman  world.     Like  the  other  Synoptists  Luke  tells  only 
of  the  last  Passover  during  our  Lord's  ministry. 
The  dates  assigned  in  this  volume  are : 

Birth  of  John  the  Baptist,  b.  c.  5  (year  of  Rome,  749),  about 
midsummer. 

BIRTH  OF  JESUS  *  B.  C.  5  (year  of  Rome,  749),  probably  in  Decem- 
ber. 

Baptism  of  Jesus,  a.  d.  27  (year  of  Rome  780),  probably  in  Jan- 
uary. 

Crucifixion,  April  7,  a.  d.  30  (year  of  Rome,  783). 

The  year  of  Rome  is  given  to  prevent  the  confusion  often  arising  from 
reckoning  before  and  after  Christ.  The  so-called  Christian  era  fixes  the 
year  of  the  Incarnation  as  that  of  Rome  754,  four  years  too  late.  The 
perplexity  caused  by  this  error  can  easily  be  avoided  by  comparing  the 
dates  with  those  computed  from  some  other  era. 

Our  Lord  was  '  about  thirty  years  of  age '  (chap.  3  :  23)  when  He  was 
baptised ;  He  preached  after  this  for  three  (or  two)  years.  If  John  5  :  1 
refers  to  a  Passover,  four  such  must  be  reckoned  after  His  baptism,  thus 
giving  a  period  of  three  years  and  a  fraction.  If  it  refers  to  some  other 
feast,  then  a  year  must  be  deducted  from  this  estimate.  The  three  lead- 
ing views  of  the  ministry  are : 

1.  Three  years'  ministry,  two  in  Galilee.  This  view  places  all  the  Gali- 
laean  ministry  after  John  5,  accepting  that  as  referring  to  the  second 
Passover.  The  return  from  Judaea  through  Samaria  could  not  have  been 
earlier  than  December  (a.  d.  27),  and  the  interval  until  the  second  Pass- 
over (April  a.  D.  28),  was,  according  to  this  view,  spent  in  retirement. 
This  theory  is  simple,  and  has  decided  advantages.  It  does  not  com- 
press the  events  of  the  early  ministry  in  Galilee  into  so  brief  a  period 

*  For  convenience,  we  insert  the  following  from  the  Introduction  to  Mark : 
It  is  certain  (from  Matt.  2  :  1-1G)  that  Herod  was  still  living  when  Christ  was  horn. 
Nearly  all  chronologists  agree  in  fixing  the  date  of  his  death  at  (year  of  Rome)  750, 
just  before  the  Passover,  that  is,  four  years  before  our  Christian  era.  Our  Lord's  birth, 
therefore,  could  not  have  taken  place  later  than  the  beginning  of  the  winter  of  a.  u. 
750.  Chronologists  differ  as  to  the  year  :  Bengel,  "Wieseler,  Lange,  Greewell,  Ellfcott, 
Andrews,  fix  it  at  750  (a.  u.)  ;  Petavius,  Ussher,  Browne,  749 ;  Kepler,  748  ;  Ideler, 
Wurm,  Javvis,  Alford,  and  the  French  Benedictines,  747 ;  Zumpt,  747  or  748,  i.  e.,  seven 
or  eight  years  before  the  common  era.  For  particulars,  see  Wieseler  (Chronology  of  the 
Gospels)  Zumpt  (The  Year  of  Chris  fa  Birth),  Andrews  (Life  of  our  Lord),  Robinson. 
(Harmony  of  the  Gospels),  and  Farrar  (Life  of  Christ),  and  the  Bible  Dictionaries. 


INTRODUCTION. 


as  the  two  years'  view.  Nor  on  the  other  hand  does  it  extend  them  so 
widely  as  is  done  by  the  view  of  Robinson.  (See  below.)  Both  the 
other  theories  insert  an  important  visit  to  Jerusalem  (John  5),  where  the 
Synoptists  give  no  hint  of  any  event  of  such  significance. 

2.  The  view  of  Robinson,  which  is  best  known,  places  the  opening  of 
the  Galilsean  ministry  before  the  second  Passover,  inserting  that  feast 
immediately  after  the  call  of  Levi  (chap.  5  :  27)  and  before  the  Sabbath 
controversy  (chap.  6).  Besides  the  objection  indicated  above,  this  theory 
leaves  few  events  for  the  second  year. 

3.  The  two  years'  theory  places  all  the  Galilsean  ministry  up  to  the  feed- 
ing of  the  five  thousand  (one  year  before  the  Crucifixion),  between  De- 
cember of  the  first  year  after  the  Baptism  and  the  succeeding  April.  This 
gives  very  little  time  for  all  the  incidents  which  are  recorded.  It  is,  how- 
ever, growing  in  favor  with  English  commentators. 

The  first  view  seems  most  probable,  and  affords  the  simplest  and  most 

intelligible  working  theory  for  constructing  an  outline  of  the  Gospel 

history. 

\  5.  Plan  of  the  Gospel. 

Attempts  have  repeatedly  been  made  to  construct  a  plan  of  this  and  the 
other  Gospels  in  accordance  with  some  leading  thought  which  allows  of 
detailed  analysis.  It  need  scarcely  be  added  that  such  attempts  have 
failed  to  command  any  general  assent.  Luke  himself  professes  to  give  a 
narrative  which  follows  the  chronological  order.  While  this  is  not  to  be 
pressed  so  far  as  to  imply  that  the  arrangement  is  in  every  detail  chro- 
nologically exact  (see  #4),  it  may  well  be  accepted  as  indicating  the 
general  plan  of  the  Gospel.  The  Evangelists,  least  of  all  historians, 
show  the  influence  of  subjective  methods  of  composition.  Canon  Farrar 
well  remarks :  '  The  sort  of  analysis  attempted  by  modern  writers  has 
hitherto  only  furnished  each  subsequent  analyst  with  an  opportunity 
for  commenting  on  the  supposed  failure  of  his  predecessors.' 

The  following  table  (comp.  that  in  Introduction  to  Mark)  is  presented 
as  a  help  to  the  understanding  of  the  chronological  arrangement.  (For 
deviations  not  indicated  here,  see  £  4.) 


INTRODUCTION. 


xiu 


Outline   of  tlie    Gospel. 


Probable  Date. 

Year  of 
Rome. 

1     Common 
era. 

749 

B.  c. 

5 

749 

B.  c.  5 
December 

780 

A.  D. 

27 
January 

781 
[780] 

28 

April 

[27] 

December 

781 

28 

782 

782 

29 

April 

29 

Summer 

782 

29 
Autumn 

[781] 

28 
Autumn 

782-3 

29-30 

783 

30 

March  30  to 

April  3 

783 

April  4 

783 

April  6,  7 

783 

April  7  to 
May  18 

Subject. 


Passage. 


I.  Preface '   •   . 

II.  Antecedent  Events 

III.  Birth  and  Childhood  of  Jesus 

IV.  Our  Lord's  Introduction  to  His  Ministry 


V.  Beginning  of  the  Galilfean  Ministry  (placed 
before  second  Passover  by  Robinson)    .   .   . 

VI.  Further  work  in  Galilee  up  to  the  feeding 
of  the  five  thousand 

VII.  Closing  conflicts  of  the  Galilfean  ministry 

VIII.  Final  journey  from  Galilee. 

IX.  Incidents  of  the  Galilaean  ministry  inserted 
later  

X.  Peraean  ministry 

XI.  Jericho  to  Jerusalem 

XII.  Conflicts  in  the  Temple,  and  the  eschata- 
logical  discourse 

XIII.  Final  scenes 

XIV.  Burial,  Resurrection,  and  Ascension  of 
our  Lord 


1:1-4. 

1  :  5-80. 
2:4-52. 


3:1  to 
4:  13. 


4  :  14  to 

5:27. 

5  :  29  to 
9:17. 


9  :  18-50. 

9 :  51  to  11  :  13. 

11: 14  to 
13 : 9  (or  12 :  59) 

13:10tol8:50. 

18 :  31  to  19  :  48. 

20  : 1  to  21 :  38. 
22  : 1  to  23 :  49. 
23:50—24:53. 


THE  GOSPEL  ACCORDING  TO 

S.  LUKE. 


Chapter  1 :  1-4. 

The  Ptefaoe. 

1  l     FORASMUCH  as  many  have  taken  in  hand  to  draw 
up  a  narrative  concerning  those  matters  which   have 

The  Preface  to  the  Gospel,  vers.  1-4. 

This  preface  is  a  model  of  brevity,  simplicity,  and  modesty,  as  well  as  of  purity  and 
ty  of  style.  It  due?  not  contain  impressions  of  Hebrew  origin,  and.  lik 
5.  it  is  formal  and  highly  finished.  It  differs,  from  the  Introduction  to  t: 
pel  of  John  id :  1-5  .  which  is  more  doctrinal,  each  preface  being  strictly  characteristic 
of  the  (Sospel  which  follows.  Luke  brings  out  here  the  human  side  in  the  origin 
of  the  sacred  writings,  claiming  truthfulness  for  the  narrative  which  follows,  on  the 
ground  of  his  oicn  juitient  i>.  .  thus  presenting  a  eatamfom  . 

Efcith  in  the  facts  uf  the  S  irionrt  birth,  life,  death,  and  resurrection. — The 
text  is  remarkably  free  fr.  m  variations. 

Ver.  1.  Forasmuch  as,  a  good  translation  of  the  full-sounding 
Greek  word  (found  only  here  in  the  New  Testament). — Many.  This 
cannot  refer  to  the  Apocryphal  Gospels,  "which  "were  written  later: 
nor  to  hostile  or  incon  -aits,  but.  as  the  next  verse  shows 

such  sketches  of  the  great  facts  of  salvation  as  had  already  been  drawn 
up  by  Christians,   in  various  places,  from  the  testimony  of  eye-wit- 
nesses.    Many  such  were  doubtless  in  existence  then,  but,  being  more 
3S  fragmentary,  would  not  be  preserved.     Luke  may  have   use  1 
•  in  compiling  his  narrative,  but  to  what  extent  it  is  use- 
)  inquire.     Even  in  the  first  two  chapters,  where  the  influence 
of  Hebrew  documents   is   most  the  peculiarities  of  Luke's 

own  style  may  be  noticed.  It  is  not  at  all  probable,  that  the  Gospels 
of  Matthew  and  Mark  are  included  here. — Have  taken  in  hand. 
This  indicates  the  difficulty  and  importance  of  the  task,  not  necessarily 
the  failure  of  the  ns  to  fulfil  it.     Luke  felt  their  labors  : 

.  not  from  incorrectness,  but  from  the  fragmentary  character 
of  their  narratives — To  draw  up  a  narrative,  etc.  Not  mere 
sayings,  but  sketches  which  aimed  at  completeness  and  order. — 
Those  matters.     The  gn  of  the  life  of  Christ  formed  the 

substance  of  preaching  in  the  Apostolic   times. — Ha^e    been    ful- 
filled, or,   '  fully  established. '     The  meaning  is  open  to  discussion. 
1 


2  LUKE  I.  [1 :  2,  3. 

2  been  x  fulfilled  among  us,  even  as  they  delivered  them 
unto  us,  which  from  the  beginning  were  eye-witnesses 

3  and  ministers  of  the  word,  it  seemed  good  to  me  also, 
having  traced  the  course  of  all  things  accurately  from 
the  first,  to  write  unto  thee  in  order,  most  excellent 

1  Or,  fully  established. 

The  rendering  of  the  R.  V.  (text)  points  to  the  facts  of  the  Gospel 
history  either  as  completed  in  the  Apostolic  age,  or  as  fulfilling  the 
purpose  and  promise  of  God.  The  marginal  rendering  refers  to  the 
fame  facts  as  fully  established.  'Surely  believed'  (A.  V.)  expresses 
the  result  of  this,  and  is  a  correct  inference  from  the  meaning  given 
in  the  margin — a  meaning  preferable  to  that  given  in  the  text  (see 
Meyer).  In  any  case,  the  facts  were  both  established  and  accepted, 
since  in  an  age  when  writing  was  not  so  common  as  now,  many  under- 
took to  arrange  these  facts  in  a  written  narrative. 

Ver.  2.  They  delivered  them,  or,  'handed  them  down.'  The 
oral  instruction  of  the  Apostles  is  here  referred  to.  From  this  (see 
ver.  4)  the  written  accounts  of  the  'many'  were  drawn  up.  Oral 
tradition  came  first ;  but  this  preface  plainly  implies  its  insufficiency. 
— From  the  beginning,  *.  c,  from  the  baptism  of  John  (see  Mark 
1:1;  Acts  1 :  21 ;  John  15:  27). — Eye-witnesses.  The  Apostles, 
perhaps  the  Seventy  also.  This  implies  that  Luke  was  not  a  disciple 
during  the  lifetime  of  our  Lord. — And  ministers.  The  same  per- 
sons who  had  been  '  eye-witnesses.'  The  original  suggests  that  they 
'were  eye-witnesses,'  and  then  'became  ministers.' — The  word,  i.  e., 
the  word  of  the  gospel,  the  preached  word.  Certainly  not  'the  Word,' 
the  Logos,  for  only  John  uses  this  term.  Hence  '  of  the  word '  is 
scarcely  to  be  joined  with  'eye-witnesses.' 

Ver.  3.  To  me  also.  He  thus  places  himself  in  the  ranks  of  the 
'  many,'  but  in  what  follows  indicates  hii,  .superior  qualification  for 
the  work.  Some  old  Latin  manuscripts  add  here :  et  spiritui  sancto, 
'and  to -the  Holy  Spirit;'  but  how  could  the  Holy  Spirit  be  said  to 
make  historical  researches? — Having  traced,  or,  '  traced  down,' 
etc.  The  inspired  writers  exercised  their  memory,  judgment,  and 
used  all  means  of  information,  under  divine  guidance. — Accurately. 
The  A.  V.  fails  to  express  the  force  of  this  word,  and  in  fact  confuses 
the  sense  of  the  entire  clause,  by  ignoring  the  thought  of  personal 
investigation. — From  the  first.  This  extends  further  back  than  '  the 
beginning'  (ver.  2).  Luke  could  find  many  still  alive  from  whom 
these  facts  would  bo  learned,  and  that  he  had  met  James,  '  the  Lord's 
brother,'  is  evident  from  Acts  21 :  17.  All  these  statements  are  about 
matters  occurring  in  the  same  family  circle  (Mary,  Elisabeth,  etc.). — 
In  order.  Luke  lays  claim  to  chronological  accuracy  in  his  Gospel, 
though  his  narrative  in  this  respect  plainly  fills  behind  that  of  Mark. 
The  comparison  is,  however,  with  the  fragmentary  sketches,  referred 


1 :  4,  5.]  LUKE  I.  3 

4  Theophilus ;    that  thou  mightest  know  the  certainty 
concerning  the  l  things  2 wherein  thou  wast  instructed. 

1  Gr.  words.  2  Or,  which  thou  ivast  taught  by  word  of  mouth. 

to  in  ver.  1.  At  all  events,  he  claims  systematic  arrangement. — Meat 
excellent.  An  official  term,  like  our  word  ■  honorable,'  not  refer- 
ring to  moral  character.  (Comp.  Acts  23:  6;  24:  3;  20:25;  in  all 
three  cases  applied  to  an  immoral  heathen  governor.) — Theophilus. 
Evidently  a  man  of  mark  and  a  Christian  (ver.  4),  but  otherwise  un- 
known. It  has  been  inferred  from  Acts  23:  8,  that  he  was  not  a  Jew, 
and  from  chapters  27,  28.  that  he  lived  in  Italy,  since  those  charters 
assume  an  acquaintance  with  localities  near  Rome.  The  name  means 
♦lover  of  God,'  and  this  had  led  some  to  the  unsupported  fancy,  that 
the  name  was  a  feigned  one,  to  designate  believers.  Ambrose:  'If 
you  are  a  lover  of  God,  a  Theophilus,  it  is  written  to  thee;'  Ford: 
'The  name  Theophilus  imports  the  temper  of  mind  which  God  will 
bless  in  the  Scripture  student.' 

Ver.  4.  Know,  as  the  result  of  acquaintance  with  the  accurate 
account  now  sent  him. — The  certainty.  The  emphatic  word  ;  cer- 
tainty as  the  result  of  positive,  accurate  statements  of  truth.  From 
faith  to  knowledge,  from  knowledge  to  still  firmer  faith. — Concern- 
ing the  things,  Greek,  '  words,'  i.  e.,  the  statements  of  living, 
divine-human  facts  of  salvation  which  centre  in  the  Person  of  Christ. 
Christianity  is  a  religion  that  is  everlasting,  for  facts  cannot  be  altered; 
universal,  for  facts  appeal  to  all  ;  might]/,  for  facts  are  stronger  than 
arguments. — Wherein  thou  -wast  instructed,  or,  'which  thou 
wast  taught  by  word  of  mouth.'  Theophilus  had  been  regularly  in- 
structed in  regard  to  the  main  truths  of  Christianity.  The  history  of 
our  Lord  formed  the  basis  of  this  instruction  ;  but  the  Epistles  of 
Paul,  some  of  which  were  written  before  this  Gospel,  show  that  the 
meaning  of  the  facts  was  plainly  taught.  Christian  instruction  is  re- 
ligious, not  purely  historical.  Our  word  '  catechise  '  is  derived  from 
the  term  here  used. 

The  First  Part  of  the  Gospel,  chapters  1  and  2. 

These  chapters,  which  are  peculiar  to  Luke,  narrate  'the  miraculous  birth  and  nor- 
mal development  of  the  Son  of  Man.'  Chap.  1  tells  of  events  preceding  the  birth  of 
Christ,  namely,  the  announcement  of  the  birth of  John  (vers.  5-25);  the  amnounce- 
ment  of  the  birth  of  the  Messiah  (vers.  20-3SJ;  th£Tviftit  of  Mary  to  Ehsaheth  (vers. 
30-56);  the  birth  of  John  (vers.  57-80).  Both  chapter?,  are  Hebraistic  in  ^tvl<\  and 
hence  have  been  supposed  by  many  to  bo  mainly  translations  from  sonic  document 
originally  existing  in  the  dialect  of  Palestine  On  the  poetical  compositions,  see  below. 
The  objections  to  this  part  of  the  narrative  1  n  mainly  from  prejudice  agafpsf 

the  remarkable  facts  it  states.  Yet  the  wonderful  Persoft, opfh«  historical  Cfrrtst  is 
the  best  and  only  satisfactory  explanation  of  these  remarkable  antecedent*.  All  other 
explanations  leave  the  historical  problem  greater  than  ever. 


4  LUKE  I.  [1:  5-7. 

Chapter  1 :  5-25. 

Announcement  of  Birth  of  John,  the  Forerunner  of  Christ, 

5  There  was  in  the  clays  of  Herod,  king  of  Judsea,  a 
certain  priest  named  Zacharias,  of  the  course  of  Abi- 
jah :  and  he  had  a  wife  of  the  daughters  of  Aaron, 

6  and  her  name  was  Elisabeth.  And  they  were  both 
righteous  before  God,  walking  in  all  the  command- 

7  ments  and  ordinances  of  the  Lord  blameless.  And 
they  had  no  child,  because  that  Elisabeth  was  barren, 
and  they  both  were  now  l  well  stricken  in  years. 

1  Gr.  advanced  in  their  days. 

Announcement  of  the  Birth  of  John,  the  Forerunner  of  Christ,  vers.  5-25. 

The  account  is  properly  divided  into  several  paragraphs  in  the  It  V.  We  have  first 
a  description  of  the  parents  of  John  the  Baptist  (vers.  5-7 1  ;  then  a  detailed  account  of 
the  appearance  ot  the  angel  Gabriel  to  Zacharias  in  the  sanctuary  (vers.  8-23)  ;  to  this 
is  added  a  brief  statement  of  the  fulfilment  of  the  promise  of  the  angel  in  the  case  of 
Elisabeth  (vers.  24,  25). 

Vcr.  5.  In  the  days  of  Herod,  king  of  Judaea.  Herod  the 
Great;  comp.  Matt.  2:  1-19.  Luke  makes  no  further  reference  to 
him. — A  certain  priest.  Not  the  high-priest. — Zacharias,  i.  e., 
'the  Lord  remembers.'  —Of  the  course  of  Abijah.  The  eighth  of 
the  twenty-four  classes,  into  which  the  descendants  of  Eleazar  and 
Ithamar,  the  sons  of  Aaron,  were  divided  (1  Chron.  24).  Each  of 
these  ministered  in  the  temple  for  one  week,  from  the  days  of  Solomon 
until  the  destruction  of  the  first  temple,  and  from  the  restoration  of 
the  courses  by  Judas  Maccabams  until  the  final  destruction  of  Jerusa- 
lem by  Titus.  The  course  then  in  waiting  was  that  of  Jehoiarib  (the 
first),  and  the  date  was  the  ninth  day  of  the  Jewish  month  Ab.  But 
these  data  do  not  determine  the  date  of  the  occurrence  before  us,  since 
each  course  must  serve  at  least  twice  in  a  year,  and  '  after  those  days ' 
(ver.  21)  is  indefinite. — Elisabeth,  i.  c,  'God's  oath.'  The  wife  of 
Aaron  bore  the  same  name  (Ex.  G:  23:   'Elisheba'). 

Ver.  6.  Righteous  before  God.  Not  outwardly,  but  really, 
pious. — Commandments  and  ordinances.  The  former  probably 
refers  to  special  commandments  ;  the  latter,  as  its  derivation  hints,  to 
that  by  which  God  defines  what  is  'righteous'  for  men. — Blameless. 
The  full  sense  may  be  thus  expressed  :  '  walking,'  etc. — so  that  they 
were  'blameless.'  They  were  'saints'  after  the  Old  Testament  pat- 
tern. The  promise  made  to  Abraham  (Gen.  22:  18)  was  about  to  be 
fulfilled,  and  the  first  revelation  was  made  to  one  of  the  Abrahamic 
character. 

Ver.  7.     Well   stricken   in  years,  Greek,   'advanced  in  their 


1 :  8-10.]  LUKE  I.  5 

8  Now  it  came  to  pass,  while  he  executed  the  priest's 

9  office  before  God  in  the  order  of  his  course,  according 
to  the  custom  of  the  priest's  office,  his  lot  was  to  enter 
iuto   the   l temple   of   the    Lord   and    burn    incense. 

10  And  the  whole  multitude  of  the  people  were  praying 

1  Or,  sanctuary. 

days.'  A  translation  in  quaint  old  English  of  the  Hebrew  phrase 
used  in  Gen.  18:  11.  See  that  passage,  which  presents  the  similar 
case  of  Abraham  and  Sarah. 

Vers.  8-23.    The  Appearance  to  Zacharias  in  the   Temple. 

'For  four  hundred  years,  direct  communications  between  the  Lord  and  His  people 
had  ceased.  To  the  lengthened  seed-time  of  the  patriarchal,  Mosaic,  and  prophetic 
periods,  had  succeeded  a  season  of  harvest.  A  further  seed-time,  the  second  and  last 
phase  of  divine  revelation,  was  about  to  open ;  this  time  God  would  address  Himself  to 
the  whole  world.  But  when  God  begins  a  new  work,  He  does  not  scornfully  break 
with  the  instrument  by  which  the  past  work  has  been  effected.  As  it  is  from  the  se- 
clusion of  a  convent,  that,  in  the  Middle  Ages,  He  will  take  the  reformer  of  the 
Church,  so  it  is  from  the  loins  of  an  Israelitish  priest  that  He  now  causes  to  come  forth 
the  man  who  is  to  introduce  the  world  to  the  renovation  prepared  for  it.  The  temple 
itself,  the  centre  of  the  theocracy,  becomes  the  cradle  of  the  new  covenant,  of  the 
worship  in  spirit  and  in  truth.  There  is,  then,  a  Divine  suitability  in  the  choice,  both 
of  the  actors  and  theatre  of  the  scene  which  is  about  to  take  place '  (Godet). 

Ver.  8.  Executed  the  priest's  office.  'Served  as  priest' 
would  be  more  simple  and  equally  correct.  The  words  used  here  and 
in  ver.  9  are  similar,  but  not  the  same. — In  the  order  of  his 
course,  i.  e.,  during  the  week  his  course  served  in  the  temple. 

Ver.  9.  According  to  the  custom  of  the  priest's  office,  or, 
'priesthood.'  To  be  joined  with  what  follows,  not  with  what  precedes. 
The  '  custom '  was  to  assign  by  lot  for  each  day  the  various  parts  of 
the  service  to  the  priests  of  the  course  on  duty  for  the  week.  The 
most  honorable  office,  which  fell  to  Zacharias  on  this  occasion,  was 
allotted  to  the  same  person  but  once,  i.  e.,  for  one  clay  during  the 
week  of  service. — To  enter  into  the  temple  (or,  'sanctuary')  of 
the  Lord,  i.  e.,  '  the  holy  place.'  Beyond  this  only  the  high  priest 
could  go. — And  burn  incense.  At  the  time  of  the  morning  and 
evening  sacrifice.  The  sacrifice  was  offered  on  the  great  altar  of  burnt' 
ojTrring,  which  stood  outside  in  the  court  of  the  priests.  One  priest 
took  fire  from  this  altar  to  the  altar  of  incense,  and  then  left  the  priest, 
whose  duty  it  was  to  burn  incense,  alone  in  the  holy  place  ;  the  latter 
(Zacharias  in  this  case),  at  a  signal  from  the  priest  presiding  at  the 
sacrifice,  kindled  the  incense. 

Ver.  10.  Were  praying.  The  smoke  of  the  incense  was  symbol- 
ical of  acceptable  prayer  rising  to  God  ;  cornp.  Ps.  141  :  12 ;  Rev.  5:  8  ; 
8:  3,  4.     It  was  the  custom  to  pray  without,  i.  e.,  in  the  courts  of 


6  LUKE  I.  [1 :  11-15. 

11  without  at  the  hour  of  incense.  And  there  appeared 
unto  him  an  angel  of  the  Lord  standing  on  the  right 

12  side  of  the  altar  of  incense.  And  Zacharias  was  trou- 
bled   when   he   saw   him,    and    fear   fell   upon   him. 

13  But  the  angel  said  unto  him,  Fear  not,  Zacharias : 
because  thy  supplication  is  heard,  and  thy  wife  Elisa- 
beth shall  bear  thee  a  son,  and  thou  shalt  call  his 

14  name  John.     And  thou  shalt  have  joy  and  gladness ; 

15  and  many  shall  rejoice  at  his  birth.  For  he  shall  be 
great  in  the  sight  of  the  Lord,  and  he  shall  drink  no 
wine  nor  l  strong  drink ;  and  he  shall  be  filled  with 
the   2Holy   Ghost,    even   from    his   mother's   womb. 

1  Gr.  silcera.  a  Or,  Uohj  Spirit :  and  so  throughout  this  book. 

the  men  and  women,  at  the  hour  of  incense,  i.  e.,  while  it  was 
burnt.  This  was  probably  at  the  time  of  the  morning  sacrifice,  as  the 
allotment  seems  to  have  just  occurred.  Joseplms  tells  of  a  vision  to 
John  Hyrcanus,  the  high-priest,  while  offering  incense. 

Ver.  11.  Appeared  unto  him.  The  pious  priest,  engaged  in 
this  high  duty,  alone  in  the  holiest  spot  into  which  he  could  enter,  at 
the  most  sacred  moment,  would  be  in  a  state  of  religious  susceptibility; 
but  the  revelation  itself  came  from  without,  from  a  personal  spirit 
sent  by  God  (see  above).  The  presence  of  angels  in  the  place  dedi- 
cated to  God,  even  at  such  a  time  of  corruption,  is  suggestive. — On 
the  right  side  of  the  altar  of  incense.  Probably  on  the  right 
of  Zacharias:  the  right  side  (comp.  Matt.  25:  33),  indicative  of  a 
blessing,  was  in  this  case  the  north  side  of  the  altar,  where  the  table 
of  the  shew-bread  stood. 

Ver.  12.  Fear  fell  upon  him.  This  fear  was  natural,  for  an- 
gelic revelations  had  not  occurred  for  centuries. 

Ver.  13.  Because  thy  supplication.  More  exact  than  'prayer* 
(A.  V.):  this  change  is  usually  made  in  the  R.  V.  The  doubt  of  Za- 
charias (ver.  18)  indicates  that  he  had  ceased  to  pray  for  a  son.  The 
'supplication'  was  doubtless  a  Messianic  one,  even  if  he  still  cherished 
some  hope  of  a  son  in  his  old  age.  The  answer  includes  both  the  pub- 
lic and  private  blessing.  The  Messiah  will  appear  in  his  days,  and 
the  forerunner  promised  of  old  (Mai.  4)  shall  be  his  son. — John, 
'God  graciously  gave.'  Comp.  2  Kings  25:  23;  2  Chron.  17:  15;  23: 
1;  28:  12;  Neh.  6:  8;  12:  13;  where  the  Hebrew  name  occurs  in 
different  forms. 

Ver.  14.  Many,  etc.  The  promise  was  not  for  the  father  alone ; 
hence  the  prayer  was  probably  general. 

Ver.  15.  He  shall  be  great  in  the  sight  of  the  Lord. 
Spiritual,    not  temporal,    greatness   is   promised.  —  No   wine    nor 


1:  16,  17.]  LUKE  I.  7 

16  And  many  of  the  children  of  Israel  shall  he  turn  unto 

17  the  Lord  their  God.  And  he  shall  *go  before  his  face 
in  the  spirit  and  power  of  Elijah,  to  turn  the  hearts 
of  the  fathers  to  the  children,  and  the  disobedient  to 
walk  in  the  wisdom  of  the  just;  to  make  ready  for  the 

1  Some  aucient  authorities  read  come  nigh  before  his  face. 

strong  drink.  'Sikera,'  the  Greek  word  here  used,  refers  to 
liquors  of  an  intoxicating  character,  not  prepared  from  grapes.  He 
was  to  be  a  Nazarite  (see  Num.  6).  John  ranks  with  Isaac,  as  a  son 
begotten  in  old  age ;  "with  Samson  and  Samuel,  as  granted  to  the  bar- 
ren in  answer  to  prayer,  and  as  a  Nazarite  (comp.  Judges  13: -5;  1 
Sam.  1:  12). — Filled  with  the  Holy  Ghost,  not  with  wine  (comp. 
Eph.  5:  18).  (Here  and  everywhere  the  American  Company  prefer  to 
render  'Holy  Spirit.') — Even  from  his  mother's  -womb.  From 
his  very  birth,'  hence  the  Holy  Spirit  may  work  in  and  on  infants. 

Ver.  16.  Unto  the  Lord  their  God.  Not  to  Christ,  but  to 
God.  A  prediction  of  John's  ministry,  as  preparatory  and  reforma- 
tory— the  baptism  of  repentance  (chap.  3:  3,  etc.). 

Ver.  17.  Go  before  his  face.  (The  marginal  reading  ia  sus- 
tained by  the  Vatican  Manuscript,  but  is  otherwise  scarcely  worthy 
of  notice. )  The  Greek  probably  means :  '  shall  go  before  him  in  his 
presence;'  leaving  it  to  be  implied  whom  He  shall  precede,  but  re- 
ferring to  'the  Lord  their  God'  by  the  phrase  'in  His  presence.' 
The  next  phrase  shows  that  the  prophecy  refers  to  the  child  as  the 
forerunner  of  the  Messiah,  the  climax  in  the  promise. — In  the  spirit 
and  power  of  Elijah  (comp.  Mai.  3:  1 ;  4:  5,  6).  The  final  pre- 
dictions of  the  Old  Testament  were  respecting  this  event,  with  which 
the  revelation  of  the  new  dispensation  begins. — To  turn  the  hearts 
of  the  fathers  to  the  children.  Parental  affection  had  grown 
cold  amidst  the  moral  corruption ;  the  reformer  would  strengthen 
these  tics.  This  is  better  than  the  explanation :  '  to  restore  to  the 
children  the  devout  disposition  of  their  fathers.'  True  reformation 
strengthens  family  ties.  This  principle  is  prophesied  by  the  last  Old 
Testament  prophet,  announced  by  an  angel  in  the  first  ray  of  light 
ushering  in  the  New  Dispensation,  fulfilled  in  John's  ministry,  in  the 
whole  history  of  Christianity.  Whatever  weakens  family  ties  cannot 
be  'reform.' — And  the  disobedient;  immoral,  in  contrast  with 
'just.' — To  walk  in  the  wisdom  of  the  just.  This  is  the  sphere 
in  which  the  results  will  occur.  The  R.  V.  inserts  (in  Italics)  'to 
walk,'  so  as  to  indicate  this  sense. — To  make  ready  for  the  Lord, 
t.  c,  for  God.  A  preparation  for  the  coming  of  the  Messiah  is  un- 
doubtedly meant;  but  the  thought  of  God's  appearing  when  the 
Messiah  appeared  underlies  the  prediction. — A  people  prepared 
for  him.  The  peculiar  force  of  the  original  is  fairly  set  forth  by  this 
paraphrase.     Not  the  people  of  Israel,  but  a  people  prepared  out  of 


8  LUKE  I.  [1:  18-20. 

18  Lord  a  people  prepared  for  him.  And  Zacharia's  said 
unto  the  angel,  Whereby  shall  I  know  this  ?  for  I  am 
an  old  man,   and   my  wife  ^vell  stricken  in  years. 

19  And  the  angel  answering  said  unto  him,  I  am  Gabriel, 
that  stand  in  the  presence  of  God ;  and  I  was  sent  to 
speak  unto  thee,  and  to  bring  thee  these  good  tidings. 

20  And  behold,  thou  shalt  be  silent,  and  not  able  to 
speak,  until  the  day  that  these  things  shall  come  to 
pass,  because   thou  believedst  not  my  words,  which 

1  Gr.  advanced  in  her  days. 

Israel.  They  are  prepared  for  God  Himself  by  being  disposed,  made 
ready,  to  receive  the  Messiah.  Even  the  Messianic  hopes  of  the  Jew- 
ish people  had  become  almost  entirely  political,  worldly,  and  revenge- 
ful. That  the  few  who  would  receive  the  Messiah  might  be  made 
ready,  it  was  necessary  that  John  the  Baptist  should  preach  repent- 
ance, and  thus  create  a  sense  of  spiritual  need.  It  was  only  those 
who  became 'poor  in  spirit'  (Matt.  5:  3)  that  would  be  'prepared' 
for  the  coming  of  '  the  kingdom  of  heaven.' 

Ver.  18.  Whereby  shall  I  know  this  ?  What  is  the  sign 
according  to  which  I  may  know  this  ?  Comp.  Abraham's  question, 
Gen.  15:  8,  but  notice  that  in  Abraham's  case  faith  was  strong  (Gen. 
15  :  6  ;  E.om.  4:  19),  while  here  the  unbelief  of  Zacharias  appears  in 
the  sign  given  him  and  in  what  follows :  For  I  am  an  old  man. 
Levites  could  serve  up  to  the  age  of  fifty  years  (Num.  4:  3;  8:  24j ; 
but  there  was  no  such  limitation  in  the  case  of  priests. 

Ver.  19.  I  am  Gabriel;  comp.  Dan.  8:  16;  9:  21.  'Man  of  God.' 
— That  stand  in  the  presence  of  God.  One  of  the  chief  angels 
(archangels)  nearest  to  God.  According  to  Tobit  12:  15,  there  were 
seven  such.  Comp.  Rev.  8  :  2.  The  names  of  the  angels  were  brought 
from  Babylon  by  the  Jews ;  but  this  does  not  prove  that  the  belief  in 
them,  or  in  their  rank,  was  derived  from  heathenism.  Comp.  Josh. 
5  :  13-15.  The  name  was  known  to  Zacharias  from  the  book  of  Dan- 
iel, and  is  announced  by  Gabriel  to  assert  his  authority. 

Ver.  20.  Thou  shalt  be  silent;  more  exact  than  'dumb' 
(A.  V.)  ;  not  speaking  because  not  able  to  speak,  the  effect  being 
mentioned  before  the  cause.  —  Because  thou  believedst  not. 
The  sign  was  also  a  punishment,  and  a  deserved  one.  Abraham  and 
Sarah  went  unpunished  in  a  similar  case.  But  Abraham  had  faith, 
and  Sarah's  subsequent  troubles  may  have  been  punitive.  The  de- 
mand for  faith  emphasized  the  great  condition  of  the  neAv  covenant. 
The  punishment  doubtless  became  a  healing  medicine  for  the  soul  of 
Zacharias,  constrained  as  he  was  to  silent  reflection.— Which  shall 
be,  etc.     An  assertion  of  the  truthfulness  of  angelic  messages  in  gene- 


1:  21-25.]  LUKE  I.  9 

21  shall  be  fulfilled  in  their  season.  And  the  people 
were  waiting  for  Zacharias,  and  they  marvelled  1  while 

22  he  tarried  in  the  2 temple.  And  when  he  came  out, 
he  could  not  speak  unto  them :  and  they  perceived 
that  he  had  seen  a  vision  in  the  2  temple :  and  he  con- 
tinued making  signs  unto  them,  and  remained  dumb. 

23  And  it  came  to  pass,  when  the  days  of  his  ministration 
were  fulfilled,  he  departed  unto  his  house. 

24  And  after  these  days  Elisabeth  his  wife  conceived  ; 

25  and  she  hid  herself  five  months,  saying,  Thus  hath 

1  Or,  at  his  tarrying.  2  Or,  tanctuary. 

ral,  and  a  justification  of  the  punishment  of  the  priest's  unbelief  when 
an  angel  spoke  to  him  in  the  holy  place. 

Ver.  21.  Were  waiting  for  Zacharias,  etc.  They  would  wait, 
not  for  him  to  pronounce  the  blessing,  for  this  was  the  office  of  the 
other  priest  who  carried  the  fire  into  the  holy  place  (see  ver.  9) ;  but 
because  it  was  usual. — Marvelled,  etc.  Their  wonder  was  both  at 
and  during  his  unusual  stay.  '  Priests  never  tarried  in  the  awful 
precincts  of  the  shrine  longer  than  was  absolutely  necessary  for  the 
fulfillment  of  their  duties,  from  feelings  of  holy  fear,  Lev.  16 :  13.' 
(Farrar.) 

Ver.  22.  They  perceived.  They  probably  asked  why  he  had 
remained  so  long,  and  at  once  found  that  he  was  both  deaf  (ver.  62) 
and  dumb  (see  below).  From  this  they  inferred  that  he  had  seen 
a  vision  in  the  temple,  which  was  confirmed  by  Zacharias  himself; 
for  he  (on  his  part,  in  response)  continued  making  signs  unto 
them,  doubtless  trying  to  hint  what  had  happened.  «  When  the  voice 
of  the  preacher  (Isa.  40)  is  announced,  the  priesthood  of  the  Old  Tes- 
tarmnt  becomes  silent'  (Chemnitz),  or  can,  at  best,  only  make  signs. 

Ver.  28.  When  the  days  of  his  ministration  were  fulfilled. 
He  continued  to  serve  until  the  week  of  service  expired.  He  did  not 
feel  himself  absolved  from  his  duty  by  his  affliction. 

Vers.  21,  25.     The  Fulfilment  in  the  Case  of  Elisabeth. 

Ver.  21.  And  after  these  days.  Probably  immediately  after. — 
And  she  hid  herself  five  months,  i.  e.,  the  first  five  months  of 
her  pregnancy.  The  slight  alterations  in  the  R.  V.  properly  distin- 
guish the  two  parts  of  the  verse. 

Ver.  25.  Thus  hath  the  Lord,  etc.  This  suggests  the  reason 
she  hid  herself.  Since  God  had  graciously  removed  her  barrenness, 
she  would  leave  it  to  Him  to  make  this  mercy  manifest  to  others,  and 
thus  to  take  away  her  reproach  among  men.  But  she  doubtless  thus 
sought  greater  opportunity  for  devotion.  The  connection  between  her 
retirement  and  John's  solitary  life  cannot  be  altogether  overlooked. 


10  LUKE  I.  [1 :  2G,  27. 

the  Lord  done  unto  me  in  the  days  wherein  he  looked 
upon  me,  to  take  away  toy  reproach  among  men. 

Chapter  1 :  26-38. 
The  Annunciation  ;  the  Miraculous   Conception. 

26  Now  in  the  sixth  month  the  angel  Gabriel  was  sent 
from  God  unto  a  city  of  Galilee,  named  Nazareth, 

27  to  a  virgin  betrothed  to  a  man  whose  name  was  Jo- 
seph, of  the  house  of  David ;  and  the  virgin's  name 

The  views  that  she  hid  herself  from  shame,  or  to  avoid  defilement,  or 
as  a  measure  of  bodily  precaution,  or  to  wait  until  it  was  certain,  or 
from  unbelief,  are  incorrect.  In  comparing  this  story  with  the  similar 
one  of  Abraham  and  Sarah,  we  must  emphasize  the  difference.  In  the 
Old  Testament  narrative,  it  is  the  man  who  is  strong  in  fjiith,  the  wo- 
man who  is  weak ;  here  the  reverse  is  true.  The  blessing  on  women, 
especially  on  mothers,  appears  thus  early  in  the  story  of  the  '  seed  of 
the  woman.'     (Comp.  Gen.  3  :  15.) 

The  Annunciation ;  the  Miraculous  Conception,  vers.  26-38. 

Tho  account  of  Matthew  pre-supposes  a  miraculous  conception  of  Jesus  (Matt.  1: 
18-25).  There,  however,  Joseph  is  the  more  prominent  person ;  here,  Mary.  Luke  may 
have  derived  his  account  from  her.  The  view  of  Mary's  character  and  position,  prevalent 
in  the  Roman  and  Greek  churches,  does  not  rest  upon  Luke's  narrative.  That  unscrip- 
tural  view  found  its  final  expression  (1854)  in  the  Papal  dogma  of  the  Immaculate 
Conception  {%.  e.,  that  Mary  herself  was  conceived  without  sin\  a  theory  opposed  hy 
every  statement  concerning  her,  found  in  the  four  Gospels,  hy  her  own  testimony  in 
addressing  God  as  her  'Saviour'  (chap.  1  :  47),  and  by  the  Scripture  .doctrine  of  uni- 
versal depravity.  Equally  false  are  all  theories  which  deny  that  our  Lord  was  '  con- 
ceived by  the  Holy  Ghost.'  The  invention  of  such  a  story  is  more  unaccountable 
than  its  truth.  '  A  narrative  so  perfect  could  only  have  emanated  from  the  holy 
sphere  within  which  the  mystery  was  accomplished  A  later  origin  would  inevitably 
have  betrayed  itself  by  some  foreign  clement'  (Godet).  Those  who  feel  their  needs 
aright  will  crave  such  a  supernatural  occurrence  to  justify  their  full  dependence  on 
tho  Saviour. 

Ver.  26.  In  the  sixth  month.  Not  of  the  yoar,  but  of  Elisa- 
beth's pregnancy. — A  city  of  Galilee,  named  Nazareth.  The 
home  of  both  Mary  and  Joseph,  before  the  birth  of  Jesus.  It  was 
situated  in  the  extreme  northern  part  of  the  plain  of  Esdraelon. 
Matthew  does  not  mention  it  until  after  the  return  from  Egypt;  but 
the  less  detailed  account  must  be  explained  by  the  fuller  one.  On  the 
character  of  the  inhabitants,  cornp.  chap.  4:  16-30. 

Ver.  27.     A  virgin   betrothed,   etc.     Comp.  Matt.   1:  18. —Of 


1 :  23-32  ]  LUKE  I.  11 

28  was  Mary.     And  he  came  in  unto  her,  and  said,  Hail, 
thou   that   art   l highly  favoured,  the   Lord   is  with 

29  thee.2     But  she  was  greatly  troubled  at  the  saying, 
and  cast  in  her  mind  what  manner  of  salutation  this 

30  might  be.     And  the  angel  said  unto  her,  Fear  not, 

31  Mary:  for  thou  hast  found  3 favour  with  God.     And 
behold,  thou  shalt  conceive  in  thy  womb,  and  bring 

32  forth  a  son,  and  shalt  call  his  name  Jesus.     He  shall 
be  great,  and  shall  be  called  the  Son  of  the  Most  High : 

1  Or,  endued  with  grace.  2  Many  ancient  authorities  add  blessed  art  thou  amotig 

women.    See  ver.  -12.  3  Or,  grace. 

the  house  of  David.  These  words  refer  to  Joseph  alone,  in  this 
instance  ;  but  that  Mary  was  also  '  of  the  house  of  David,'  seems  to  be 
implied  in  ver.  32,  and  has  been  the  general  belief  of  Christians. 
Comp.  the  genealogy  in  chap.  3. 

Ver.  28.  And  he,  i.  e.,  the  angel,  as  the  later  manuscripts  (fol- 
lowed in  the  A.  V.)  insert.  To  refer  it  to  any  human  being,  makes 
sheer  nonsense  of  the  account. — Came  in.  This  was  not  a  dream, 
but  a  visible  appearance  of  the  angelic  spirit,  who  entered  where  she 
was. — Thou  that  art  highly  favored,  or,  'endued  with  grace,' 
one  on  whom  grace  or  favor  has  been  conferred  and  abides.  See  on 
Eph.  1:  6.  Hence  it  does  not  refer  to  any  external  beauty  of  Mary, 
nor  does  it  mean  '  full  of  grace'  (Vulgate  and  Koman  Catholic  ver- 
sions), as  if  she  dispensed  it  to  others. — The  Lord  is  with  thee. 
This  might  mean:  '  The  Lord  be  with  thee;'  an  angelic  benediction. 
But  it  is  more  probably  a  declaration  of  the  divine  presence  and  bless- 
ing as  already  with  her.  The  rest  of  the  verse  is  to  be  rejected; 
comp.  ver.  42,  from  which  it  was  taken.  The  first  part  of  the  Ave 
Maria,  the  famous  Roman  Catholic  prayer  to  the  Virgin,  is  formed  by 
this  verse ;  the  second  is  taken  from  ver.  42 ;  at  the  beginning  of  the 
sixteenth  century  (1508),  just  before  the  Reformation,  a  third  part 
was  added,  which  contains  a  direct  invocation:  •  Holy  Mary,  Mother 
of  God,  pray  for  us  sinners,  now  and  at  the  hour  of  our  death.  Amen.' 
The  concluding  words  (in  Italics)  were,  however,  a  still  later  addition. 

Ver.  20.  Greatly  troubled;  not  at  the  sight  of  the  angel,  but 
at  the  saying.  This  is  further  indicated  by  the  clause:  what 
manner  of  salutation  this  might  be. 

Ver.  30.  Favor,  or,  '  grace.'  This  verse  also  opposes  the  dogma 
of  the  Immaculate  Conception. 

Ver.  31.  And  behold,  etc.  The  announcement  closely  resem- 
bles that  made  to  Joseph  (Matt.  1:  21). — Jesus;  the  same  name  as 
Joshua,  and  doubtless  understood  by  Mary  in  its  significance. 

Ver.  32.  He  shall  be  great.  Not  '  shall  become'  so.  What 
follows  is  an  explanation  to  Mary  of  this  greatness ;  but  a  full  expla- 


12  LUKE  I.  [1  j  33-35. 

and  the  Lord  God  shall  give  unto  him  the  throne  of 

33  his  father  David :  and  he  shall  reign  over  the  house 
of  Jacob  !  for  ever  :  and  of  his  kingdom  there  shall  be 

34  no  end.     And  Mary  said  unto  the  angel,  How  shall 

35  this  be,  seeing  I  know  not  a  man  ?  And  the  angel 
answered  and  said  unto  her,  The  Holy  Ghost  shall 
come  upon  thee,  and  the  power  of  the  Most  High 

1  Gr.  unto  the  ages. 

nation  was  scarcely  possible. —  Shall  be  called.  Shall  be,  and  also, 
shall  one  day  be  publicly  recognized  as  what  He  really  is:  the  Son 
of  the  Most  High,  i.  e.,  God  (comp.  ver.  35).  Mary  would  proba- 
bly understand  this  in  the  light  of  the  familiar  Old  Testament  pas- 
sages:  2  Sam.  7:  14;  Ps.  2:  7;  89:  27.  She  did  not  fully  comprehend 
it.  Had  the  proper  divinity  of  her  Son  been  definitely  known  by  her, 
neither  she  nor  Joseph  would  have  been  in  a  position  to  bring  up  the 
child.  Comp.  chap.  2:  48-51. — The  throne  of  his  father  David. 
Comp.  especially  Ps.  132:  11:  'Of  the  fruit  of  thy  body  will  I  set 
upon  thy  throne,'  which  foretells  a  physical  descent  from  David.  As 
Mary  takes  no  exception  to  this  part  of  the  angel's  prediction,  it  is 
natural  to  conclude  that  she  was  also  of  the  house  of  David.  Her 
song  of  praise  (vers.  46-55)  indicates  the  same  thing. 

Ver.  33.  Over  the  house  of  Jacob  forever,  etc.  This  predic- 
tion echoes  the  Messianic  prophecies  already  mentioned. —  Of  his 
kingdom  there  shall  be  no  end.  This  hints  at  the  universal 
spiritual  reign  of  the  Messiah.  But  the  literal  sense  is  also  correct, 
since  all  Israel  will  yet  be  saved  (Rom.  11). 

Ver.  34.  How  shall  this  be?  Not  as  Zacharias  (ver.  18): 
'Whereby  shall  I  know  this?'  She  simply  expresses  the  natural 
objection,  of  which  she  was  conscious  in  her  pure  virgin  heart. — 
Seeing  I  know  not  a  man.  This  question  implies  the  exclusion 
of  any  human  father.  The  instincts  of  maidenly  purity  combined 
with  strong  faith  to  show  her  the  negative  side  of  the  mystery  of  the 
miraculous  conception,  even  if  her  question  called  for  a  revelation  of 
the  positive  side.  This  clause  does  not  imply  a  vow  of  perpetual  vir- 
ginity, or  the  purpose  of  such  a  vow.  The  words  do  not  mean  this, 
and  her  betrothal  excludes  it. 

Ver.  35.  Holy  Ghost,  or,  'Spirit,'  the  Third  Person  of  the  Trinity. 
Comp.  Matt.  1:  18,  20.— The  power  of  the  Most  High.  The 
Holy  Spirit  is  here  represented  as  'power,'  not  strictly  '  the  po-vver ' 
(as  if  He  were  not  a  person,  but  merely  the  power  of  God). —  Over- 
shadow thee.  The  figure  is  probably  taken  from  a  cloud.  'No 
more  is  here  to  be  attributed  to  the  Spirit  than  what  is  necessary  to 
cause  the  Virgin  to  perform  the  actions  of  a  mother'  (Pearson). — 
"Wherefore  also.     For  this  reason,  but  not"  for  this  one  only,  as 


1 :  36-38.]  LUKE  I.  13 

shall  overshadow  thee  :  wherefore  also  'that  which  2is 
to  be  born  3 shall  be  called   holy,  the  Son  of  God.* 

36  And  behold,  Elisabeth  thy  kinswoman,  she  also  hath 
conceived  a  son  in  her  old  age :  and  this  is  the  sixth 

37  month   with    her  that  4was  called    barren.     For   no 

38  word  from  God  shall  be  void  of  power.  And  Mary 
said,  Behold,  the  5 handmaid  of  the  Lord;  be  it  unto 
me  according  to  thy  word.  And  the  angel  departed 
from  her. 

1  Or,  the  holy  thing  which  is  to  be  born  shall  be  calif d  the  Son  of  God.  2  Or,  is  be- 

gotten. 3  Some  ancient  authorities  insert  of  the". 

*  Tlie  hob/  thing  which  is  begotten  sh-ill  be  called  the  Son  of  God,  with  present  text  in 
margin. — Am.  Com.  *  Or,  is.  6  Gr.  bond-maid. 

'also'  indicates.  The  words  'of  thee'  are  to  be  rejected. — That 
which  is  to  be  born  (or,  'is  begotten')  shall  be  called  holy, 
the  Son  of  God.  See  margin.  The  American  Revisers  properly 
prefer  to  translate  '  begotten '  instead  of  '  born,'  thus  retaining  the 
present  tense,  which  occurs  in  the  original.  Further,  they  take  the 
word  'holy'  as  the  subject,  not  as  the  predicate,  a  view  favored  by 
.the  order  of  the  original,  as  well  as  by  other  considerations.  The  son 
of  Mary  was  to  be  called  '  Son  of  God,'  not  because  holy,  but  because 
begotten  by  the  power  of  the  Most  High.  This  proves  the  right  to  the 
title  ;  but  the  right  itself  rests  on  higher  grounds,  as  is  hinted  by  the 
word  '  also.'  Comp.  John  1  :  1-14.  Although  the  creative  Holy 
Spirit  is  here  introduced,  the  Holy  Spirit  is  never  spoken  of  as  beget- 
ting the  Son,  or  as  His  Father.  The  early  Church  engaged  in  ex- 
haustive discussions  on  these  points.  The  result  is  a  statement  in  the 
Nicene  Creed,  as  clear  as  the  mysterious  nature  of  the  subject  allows. 

Ver.  36.  Thy  kinswoman.  How  close  the  relationship  was, 
does  not  appear.  It  does  not  follow  from  this,  that  Mary  was  also  of 
the  tribe  of  Levi,  for  intermarriage  was  allowed  (comp.  Exod.  6  :  23 ; 
Ju'lges  17:  7;  Num.  26  refers  to  the  case  of  heiresses). — She  also. 
The  case  of  Elisabeth,  presenting  a  slight  analogy  because  of  her  old 
age,  is  adduced  as  a  confirmation  of  the  angel's  words,  the  more  ap- 
propriately because  of  the  relationship. — That  was  (or,  'is')  called 
barren.     The  marginal  rendering  is  more  exact. 

Ver.  37.  For,  indicates  that  what  was  told  of  Elisabeth  had  oc- 
curred through  the  power  of  God. — No  word  from  God  shall  be 
void  of  power.  This  affirms,  not  only  God's  almightiness,  but  even 
more  fully  His  absolute  faithfulness  to  His  promises,  the  thought  most 
necessary  for  Mary.  The  denial  of  what  is  miraculous  is  the  denial 
of  both  almightiness  and  faithfulness. 

Ver.  38.  The  handmaid,  or,  'bondmaid.'  The  humble  title  she 
gives  herself  forms  a  striking  contrast  to  the  fulsome  ones  given  to 


14  LUKE  I.  [1 :  39, 40. 

Chapter  1 :  39-56. 
The   Visit  of  Mary  to  Elisabeth. 

39  And  Mary  arose  in  these  clays  and  went  into  the 

40  hill  country  with  haste,  into  a  city  of  Judah ;  and 
entered  into  the  house  of  Zacharias  and  saluted  Elisa- 

her  by  her  adorers.  Rightly  considered,  however,  this  brings  out  the 
beauty  of  her  character. — Be  it  unto  me.  In  humble  faith  she 
assents  ;  and  so  it  was  unto  her  according  to  the  angel's  word.  From 
this  moment,  rather  than  from  the  words  of  the  angel  (ver.  35),  we 
date  the  miraculous  conception  of  our  Lord. 

The   Visit  of  Mary  to  Elisabeth,  vers.  39-56. 

A  question  arises  in  regard  to  the  relation  of  this  accouv.t  to  that  in  Matthew  (1: 
18  2.")).  A'iews:  1.  That  the  events  recorded  in  Matthew  took  place  before  the  visit  to 
Elisabeth.  It  is  urged  that  a  betrothed  virgin  would  not  be  permitted  to  travel  alone. 
Objections:  This  restriction  is  doubtful;  'with  haste'  (ver.  39)  gives  no  time  for  so 
many  intervening  events ;  had  Joseph  been  already  convinced,  the  journey  would 
have  been  unnecessary,  since  the  purpose  of  it  was  to  receive  the  confirmation  pointed 
out  by  the  angel  (ver.  36)  2.  That  the  discovery  was  made  before  (perhaps  by 
Mary's  own  statement),  and  the  revelation  to  Joseph  after  this  visit.  Objections:  It 
is  unlikely  that  ho  would  be  left  in  doubt  so  long;  his  state  of  mind  was  such  (Matt. 
1:  19',  that  while  he  would  not  have  driven  her  away,  he  would  scarcely  have  per- 
mitted her  to  go,  had  he  known  of  her  condition.  3.  That  the  discovery  and  revela- 
tion took  place  after  the  visit.  This  is  open  to  no  serious  objection.  The  discovery 
must  have  taken  place  shortly  after  her  return,  and  it  is  probable  she  then  told  of  the 
angelic  visit.  Joseph's  state  of  perplexity,  cleai-ed  up  by  special  revelation,  was  the 
result.  Matthew  distinctly  asserts  the  conception  by  the  Uoly  Spirit,  of  which  Luke 
speaks  with  more  detail. 

Ver.  39.  In  these  days.  Mary  returned  after  three  months 
(ver.  56),  yet  before  the  birth  of  John  (ver.  57).  Her  visit  must  there- 
fore have  been  less  than  a  month  after  the  Annunciation. — With 
haste  implies  that  she  started  at  the  first  opportunity.  The  purpose  of 
the  journey  was  not  merely  to  congratulate  her  kinswoman.  This  would 
not  in  itself  be  a  sufficient  reason  for  a  betrothed  wife  to  travel  alone, 
or  for  a  newly-married  bride  to  leave  her  husband. — Into  the  hill- 
country,  of  Judaea. — Into  a  city  of  Judah,  a  city  of  the  tribe  of 
Judah.  The  more  usual  form  in  the  New  Testament  is  •  Judasa;'  but 
in  Matt.  2 :  6,  the  same  word  occurs  twice  with  the  same  meaning  in 
a  quotation  from  the  Old  Testament  (comp.  Josh.  21 :  11),  where  *  the 
hill-country  of  Judah '  is  spoken  of.  Hence  the  possibility  that  this 
is  translated  from  some  Hebrew  document.  Jerusalem  is  not  meant, 
for  that  was  the  city,  and  Za'cliarias  did  not  live  at  Jerusalem  (vers. 
23,  G5).     Most  think  it  was  Hebron,  which  was  given  to  the  sons  of 


1:  41-45.]  LUKE  I.  15 

41  beth.  And  it  came  to  pass,  when  Elisabeth  heard  the 
salutation  of  Mary,  the  babe  leaped  in  her  womb; 

42  and  Elisabeth  was  filled  with  the  Holy  Ghost;  and 
she  lifted  up  her  voice  with  a  loud  cry,  and  said, 
Blessed  art  thou  among  women,  and  blessed  is  the 

43  fruit  of  thy  womb.     And  whence  is  this  to  me,  that 

44  the  mother  of  my  Lord  should  come  unto  me  ?  For 
behold,  when  the  voice  of  thy  salutation  came  into 

45  mine  ears,  the  babe  leaped  in  my  womb  for  joy.  And 
blessed  is  she  that  1  believed ;  for  there  shall  be  a  ful- 

1  Or,  believed  that  there  shall  be. 

Aaron  in  the  hill-country  of  Judah  (Josh.  21 :  11);  but  this  cannot 
certainly  be  inferred.  Thomson  (Land  and  Book)  accepts  'Ain  Karim, 
the  traditional  birth-place  of  John  the  Baptist.  The  view  that  the 
name  of  the  place  is  here  given,  namely,  '  Juttah '  (Josh.  21 :  1G),  is  a 
conjecture  to  which  there  are  positive  objections. 

Ver.  41.  The  salutation  of  Mary,  i.  e.,  Mary's  salutation  as 
she  entered.  It  does  not  mean  the  salutation  of  the  angel  Gabriel 
now  told  to  Elisabeth  by  Mary. — The  babe  leaped  in  her  womb. 
Possibly  for  the  first  time.  This  movement  of  the  babe  was  evidently 
regarded  by  the  Evangelist  and  by  Elisabeth  as  something  extraordi- 
nary, as  a  recognition  of  the  unborn  Messiah  on  the  part  of  the  unborn 
babe  (ver.  44). — Filled  with  the  Holy  Ghost.  The  order  sug- 
gests that  the  movement  of  the  babe  came  first,  and  that  this  influence 
of  the  Holy  Spirit  coming  upon  Elisabeth  enabled  her  to  recognize  its 
meaning.  But  the  whole  occurrence  transcends  ordinary  rules.  The 
promise  respecting  John  (ver.  15),  taken  in  its  fullest  sense,  implies 
that  the  unborn  infant  would  be  the  first  to  recognize  the  Lord  (even 
before  His  birth). 

Ver.  42.  Blessed  art  thou  among  women.  Blessed  by  God, 
beyond  other  women,  rather  than  blessed  by  other  women. — Blessed 
is  the  fruit  of  thy  womb.  Elisabeth  had  heard  nothing  of  Mary's 
situation,  so  far  as  we  know,  but  speaks  of  it  by  inspiration. 

Ver.  43.  Whence  is  this  to  me?  Utterance  of  humility. — - 
The  mother  of  my  Lord,  i.  c,  the  Messiah.  This  recognition  was 
through  inspiration.  The  designation  '  Mother  of  God,'  which  came 
into  use  in  the  fifth  century,  is  not  found  in  the  Bible. 

Ver.  44.  For.  She  recognized  Mary  as  the  mother  of  her  Lord, 
in  consequence  of  the  leaping  of  her  own  unborn  babe,  for  joy.  As 
if  she  would  sny :  why  is  such  a  privilege  accorded  to  me,  so  great 
that  it  affects  with  exultation  my  unborn  babe ! 

Ver.  45.  For  there  shall  be,  or,  'believed  that  there  shall  be,' 
etc.     The  former  rendering  introduces  an  encouragement  for  Mary's 


16  LUKE  I.  [1:  46,47. 

filment  of  the  things  which  have  been  spoken  to  her 

46  from  the  Lord.     And  Mary  said, 

My  soul  doth  magnify  the  Lord, 

47  And  my  spirit  hath  rejoiced  in  God  my  Saviour. 

faith,  tells  of  the  blessing  of  entire  fulfilment  which  •will  be  given  to 
her  faith — an  idea  in  keeping  with  these  first  dawnings  of  the  New 
Dispensation.  The  latter  refers  more  to  the  promise  as  already  ful- 
filled. Elisabeth,  without  hearing  Mary's  story,  knows  of  the  angelic 
message.  '  Elisabeth  was  undoubtedly  reflecting  with  compassion  on 
the  condition  of  Zacharias,  whose  unbelief  had  been  reproved  with 
loss  of  speech,  while  the  believing  Mary  was  entering  her  house  with 
joyful  salutations.'   Van  Oosterzee. 

Ver.  46.  And  Mary  said.  The  influence  of  the  Holy  Spirit  is 
not  asserted,  but  assumed  in  Mary's  case.  This  song  of  Mary,  called 
the  Magnificat,  from  the  first  word  of  the  old  Latin  version,  is  the 
last  Psalm  of  the  Old  Testament  and  the  first  of  the  New.  It  is  en- 
tirely Hebrew  in  its  tone  and  language,  and  Mary  must  have  been 
familiar  with  the  lyrics  of  the  Old  Testament,  which  it  echoes.  The 
mother  of  our  Lord  at  such  a  time  might  well  '  become  in  an  instant 
both  poetess  and  prophetess,'  and  was  the  proper  person  to  bring  to 
the  approaching  Messiah  the  fragrance  of  the  noblest  flower  of  Hebrew 
lyric  poetry.  Objections  have  been  raised  against  the  genuineness  of 
this  and  the  songs  of  Zacharias  (Benedictus)  and  Simeon  (ch.  2:  29-32). 
But  the  hymns  themselves  echo  the  Old  Testament  to  such  an  extent, 
as  to  prove  that  they  could  not  have  been  composed  by  Christians  after 
the  death  of  our  Lord.  They  are  Messianic  rather  than  Christian  ; 
pointing  to  the  period  assigned  them  by  Luke  as  the  true  date  of  their 
composition.  The  Magnificat  recalls  at  once  the  song  of  Hannah  (1 
Sam.  2:  1-10),  and  also  several  passages  in  the  Psalms  (31,  112,  126). 
It  may  be  divided  into  four  stanzas:  1  Of  personal  praise  (vers.  46-48) ; 
2.  Praise  of  God's  omnipotence  and  holiness  (vers.  49,  50) ;  3.  Praise  of 
His  might'/  deeds  among  men  (vers.  51,  52) ;  4.  Celebration  of  His 
faithfulness  (vers.  53-55). 

My  soul  doth  magnify  the  Lord.  The  '  soul,'  when  distin- 
guished from  the  'spirit'  (ver.  47),  is  that  part  of  our  nature  which 
forms  the  link  between  the  spirit  and  the  body,  here  expressing  through 
the  mouth  the  sentiment  which  previously  existed  in  the  '  spirit.' 

Ver.  47.  And  my  spirit  hath  rejoiced.  The  spirit  is,  accord- 
ing to  Luther,  '  the  highest,  noblest  part  of  man,  by  which  he  is  ena- 
bled to  apprehend  incomprehensible,  invisible,  eternal  things,  and  is 
in  short  the  house  where  faith  and  God's  word  indwells.'  'Soul'  and 
'spirit,'  taken  together,  include  the  whole  inner  being. — In  God  my 
Saviour.  Not  simply  her  '  deliverer  from  degradation,  as  a  daughter 
of  David,  but,  in  a  higher  sense,  author  of  that  salvation  which  God's 
people  expected'  (Alford).  Her  words  must  be  taken  in  a  full  spiritual 
meaning,  and  also  as  implying  her  own  need  of  a  '  Saviour.' 


1:  48-52.]  LUKE  I.  17 

48  For  he  hath  looked    upon   the  low  estate  of  his 

1  hand-maiden  : 
For  behold,  from  henceforth  all  generations  shall 
call  me  blessed. 

49  For  he  that  is  mighty  hath  done  to  me  great  things; 
And  holy  is  his  name. 

50  And  his  mercy  is  unto  generations  and  generations 
On  them  that  fear  him. 

51  He  hath  showed  strength  with  his  arm ; 

He  hath  scattered  the  proud  2in  the  imagination  of 
their  heart. 

52  He  hath  put  down  princes  from  their  thrones, 
And  hath  exalted  them  of  low  degree. 

1  Gr.  bond-maiden.  2  Gr.  by. 

Ver.  48.  For,  or,  '  because,'  as  this  word  is  more  frequently  ren- 
dered (in  the  next  clause  'for'  is  correct). — Hath  looked  upon; 
see  chap.  9  :  38. — The  low  estate.  Not  humility  of  mind,  but  hu- 
mility of  station,  of  external  condition. — For  behold,  from  hence- 
forth. In  proof  that  the  Lord  had  thus  looked  upon  her  low  estate. 
— All  generations  shall  call  me  blessed.  Recognize  the  bles- 
sedness bestowed  on  her  by  God,  as  already  declared  by  Elisabeth 
(ver.  48).  Comp.  the  instance  given  in  Luke  IP:  27,  and  the  signifi- 
cant reply  of  our  Lord,  which  accepts  the  blessedness  of  his  mother, 
and  yet  cautions  against  excesses  in  this  direction. 

Ver.  49.  For,  or,  « because,'  as  in  ver.  48. — And  holy  is  his 
name.  The  song  now  becomes  more  general  in  its  expressions. 
This  rising  from  what  is  personal  to  general  praise  is  a  characteristic 
of  most  of  David's  Psalms. 

Ver.  50.  This  verse  forms  two  lines,  as  the  E,.  V.  indicates,  closing 
the  second  stanza. — Unto  generations  and  generations.  This 
implies  forever,  but  that  is  not  the  prominent  thought.  The  phrase 
describes  the  continuance  of  God's  mercy. — On  them  that  fear 
him.     The  Old  Testament  description  of  the  pious. 

Ver.  51.  He  hath  showed  strength.  The  past  tense  in  this 
and  the  following  verses  is  used  prophetically,  according  to  the  com- 
mon usage  of  sacred  Hebrew  poetry.  What  the  Lord  has  done  for 
her  leads  her  to  sing  thus  of  what  He  will  do,  as  certain  and  accom- 
plished.— In  the  imagination,  or,  'device.'  The  original  word 
does  not  necessarily  imply  something  futile  or  fancied. — Their  heart, 
the  region  where  pride  reigned.  Precisely  where  they  thought  their 
strength  lay.     He  showed  their  weakness.     '  By '  is  far  less  exact. 

Ver.  52  Princes  from  their  thrones,  heathen  usurpers.  That 
Herod  was  thought  of  is  very  probable,  but  not  Herod  alone.  Here, 
2 


18  LUKE  I.  [1 :  53-58. 

53  The  hungry  he  hath  filled  with  good  things ; 
And  the  rich  he  hath  sent  empty  away. 

54  He  hath  holpen  Israel  his  servant, 
That  he  might  remember  mercy 

55  (As  he  spake  unto  our  fathers) 
Toward  Abraham  and  his  seed  forever. 

56  And  Mary  abode  with  her  about  three  months,  and 
returned  unto  her  house. 

Chapter  1  :  57-66. 
The  Birth  of  John  the  Baptist 

57  Now  Elisabeth's  time  was  fulfilled  that  she  should 

58  be  delivered ;  and  she  brought  forth  a  son.     And  her 

as  in  the  royal  war-songs  of  David,  the  singer  thinks  of  all  the  mighty 
enemies  of  God's  chosen  people. 

Ver.  53.  He  hath  filled  the  hungry  -with  good  things. 
Neither  exclusively  temporal  nor  exclusively  spiritual  in  its  meaning. 
It  is  hard  to  divide  the  two,  and  no  doubt  all  God's  merciful  providing 
was  in  the  mind  of  Mary. 

Ver.  54.  He  hath  holpen,  i,  e.,  helped,  Israel  his  servant. 
This  sums  up  what  had  before  been  described  (vers.  51-53). 

Ver.  55.  As  he  spake  unto  our  fathers.  This  is  parentheti- 
cal, for  the  original  plainly  shows  that  to  Abraham  and  his  seed 
should  be  joined  to  the  word  'mercy,'  at  the  close  of  ver.  54,  as  the 
R.  V.  indicates.  Yet  God's  remembrance  of  His  mercy  is  connected 
with  His  truthfulness  to  His  promise.  The  promise:  'In  thy  seed 
shall  all  the  nations  of  the  earth  be  blessed'  (Gen.  22:  18),  indicates 
the  universal  character  of  God's  mercy. — Forever.  This  also  should 
be  connected  with  '  mercy.'  God  has  helped  Israel  in  order  to  re- 
member His  mercy  forever.  His  faithfulness  is  to  be  proven  by  His 
mercy;  comp.  Rom.  15:  8. 

Ver.  56.  And  returned  to  her  own  house.  This  was  before 
the  birth  of  John.  On  her  return,  as  we  suppose,  the  events  narrated 
in  Matt.  1 :  18-24  took  place.  ^See  note  at  the  beginning  of  the  para- 
graph.) 

The  Birth  of  John  the  Baptist,  vers.  57-66. 

This  paragraph  contains  an  account  of  the  fulfilment  of  the  angelic  promise  to 
Zacharias  in  the  birth  of  John,  the  obedience  of  the  parents  in  calling  the  child  by  the 
appointed  name,  and  the  removal  of  the  dumbness  of  Zacharias  at  the  time  specified 
(ver.  20). 

Ver.  57.     Fulfilled.     Evidently  after  Mary's  departure. 

Ver.  58.     Kinsfolk.     The  plural  of  the  word  used  in  ver.  36  to  in- 


It  59-63]  LUKE  I.  19 

neighbours  and  her  kinsfolk  heard  that  the  Lord  had 
magnified  his  mercy  towards  her;  and  they  rejoiced 

59  with  her.  And  it  came  to  pass  on  the  eighth  day,  that 
they  came  to  circumcise  the  child ;  and  they  would 
have  called  him  Zacharias,  after  the  name  of  his  father. 

60  And  his  mother  answered  and  said,  Not  so;  but  he 

61  shall  be  called  John.  And  they  said  unto  her,  There 
is  none  of  thy  kindred  that  is  called  by  this  name. 

62  And  they  made  signs  to  his   father,  what  he  would 

63  have  him  called.  And  he  asked  for  a  writing  tablet, 
and  wrote,  saying,  His  name  is  John.      And  they 

dicate  the  relationship  between  Mary  and  Elisabeth. — That  the  Lord, 
etc.  Not,  '  how  ;'  according  to  the  hopes  of  Jewish  matrons  the  birth 
of  a  son  was  the  preeminent  token  of  God's  mercy,  and  this  remark- 
able case  fully  justified  the  expression  here  used,  magnified  his 
mercy  toward  her. 

Ver.  59.  On  the  eighth  day.  The  proper  time  for  administer- 
ing the  rite  of  circumcision  (see  Gen.  21 :  4  ;  Luke  2 :  21  ;  comp.  Phil. 
3:  5). — They  would  have  called.  Lit.,  '  were  calling,'  were 
about  to  call.  The  custom  of  naming  a  child  at  circumcision  seems  to 
have  had  its  origin  in  the  change  of  names  (Abram,  Abraham  ;  Sarai, 
Sarah)  at  the  institution  of  the  rite;  Gen.  17:  5,  15.  Comp.  also  Gen. 
21  :  3,  4,  as  a  proof  that  this  was  the  custom  from  the  first.  It  is 
said  to  be  the  usage  in  the  East,  even  where  circumcision  is  unknown, 
to  name  a  child  on  the  seventh  or  eighth  day.  Among  the  Greeks 
and  Romans  the  name  was  given  on  the  day  of  purification. — After 
the  name  of  his  father.  Naming  a  ehild  after  the  father, or  a  rela- 
tive (comp.  ver.  61),  was  very  common  among  the  Greeks,  and  also 
among  the  Jews ;  but  in  earlier  times  a  Jewish  son  rarely  bore  the 
name  of  his  father. 

Ver.  60.  Not  so ;  but  he  shall  be  called  John.  Elisabeth 
may  have  been  informed  by  Zacharias  of  the  appointed  name  of  the 
child.  But  possibly  the  name  had  been  revealed  to  her  also  at  this 
time.  The  wonder  mentioned  in  ver.  63  seems  to  have  arisen  from  the 
agreement  of  the  parents  on  this  point ;  which  implies  no  previous 
communication  between  them  on  the  subject. 

Ver.  G2.  They  made  signs  to  his  father.  From  this  it  would 
appear  that  he  was  deaf  also.  Meyer  conjectures,  without  any  suffi- 
cient reason,  that  they  made  signs  in  order  to  spare  the  mother,  when 
they  referred  the  case  to  her  husband. 

Ver.  63.  A  writing  tablet.  A  tablet  smeared  with  wax,  on 
which  one  wrote  witli  a  style  (stylus),  a  sharp  instrument  adapted  for 
the  purpose  ;  the  usual  mode  in  those  days. — Saying.  A  Hebrew 
form  of  expression  as  applied  to  writing,  but  natural  enough. — His 


20  LUKE  I.  [1 :  64-67 

64  marvelled  all.  And  his  mouth  was  opened  immedi- 
ately, and   his  tongue  loosed,  and  he  spake,  blessing 

65  God.  And  fear  came  on  all  that  dwelt  round  about 
them :    and    all    these   sayings   were   noised    abroad 

66  throughout  all  the  hill  country  of  Judaea.  And  all 
that  heard  them  laid  them  up  in  their  heart,  saying, 
What  then  shall  this  child  be  ?  For  the  hand  of  the 
Lord  was  with  him. 

Chapter  1 :  67-80. 

The  Song  of  Zacharias, 

67  And  his  father  Zacharias  was  filled  with  the  Holy 
Ghost,  and  prophesied,  saying, 

name  is  John.  Not  '  shall  be ;'  the  declaration  of  the  angel  (ver. 
13)  had  already  settled  that  question.  Bengel :  '  This  first  writing  of 
the  New  Testament  begins  with  grace  '  (in  allusion  to  the  meaning  of 
the  name). 

Ver.  64.  Immediately.  According  to  the  prediction  (ver.  20), 
the  whole  prophecy  (ver.  13),  about  which  Zacharias  doubted  having 
now  been  fulfilled.  That  this  was  a  miraculous  restoration,  follows 
from  the  character  of  the  entire  narrative. — The  word  loosed  is  pro- 
perly supplied.  The  first  words  were  not  'those  of  complaint,  but  of 
praise  ;  God  proved  that  his  affliction  had  been  a  blessing. 

Ver.  65.  Fear.  The  first  effect  produced  by  events  which  betoken 
what  is  supernatural  (comp.  chap.  1 :  12,  29  ;  2  :  9  ;  5  :  8  ;  Mark  4  : 
41  ;  Acts  2  :  43). — All  these  sayings,  t.  e.,  the  story  of  what  had 
happened  at  the  circumcision  of  the  child,  possibly  including  the 
whole  series  of  remarkable  events  in  regard  to  John. — Throughout 
all  the  hill  country  of  Judaea,  in  which  the  home  of  Zacharias  was 
situated  (ver.  39). 

Ver.  66.  What  then  shall  this  child  be  ?  ■  What  then,'  i.  e., 
in  view  of  these  remarkable  circumstances, — a  connection  of  thought 
not  fully  brought  out  in  the  A.  V. — For,  or,  '  for  indeed.'  This  is  a 
remark  of  the  Evangelist,  justifying  what  was  said. — The  hand,  etc. 
This  common  Old  Testament  figure  means  that  the  power  of  the  Lord 
was  present  with  him.  Luke  uses  the  same  phrase  in  Acts  11 :  21 ; 
13  :  11,  and  the  same  figure  in  a  number  of  cases. 

The  Song  of  Zacharias,  vers.  67-80. 

This  is  called  the  Benedictus  from  the  first  word  in  the  Latin  version.    It  presents 

not  only  the  faith  of  a  pious  JeAvish  priest,  not  only  the  result  of  the  long  months 

of  silent  reflection   to  which  Zacharias  had  been  subjected,  but  also  these  as  guided, 

moved,  and  uttered  under  the  immediate  influence  of  the  Holy  Spirit.    Such  an 


1 :  68, 69.]  LUKE  I.  21 

68  Blessed  be  the  Lord,  the  God  of  Israel ; 

For  he  hath  visited  and  wrought  redemption  for 
his  people, 

69  And  hath  raised  up  a  horn  of  salvation  for  us 
In  the  house  of  his  servant  David 

entire  absence  of  erroneous  Messianic  expectations  was  scarcely  possible  in  tbe  case 
of  even  a  pious  Jew  at  that  time,  without  the  influence  of  the  Holy  Spirit  guarding 
from  error.  But  it  must  not  be  limited  in  its  meaning  to  temporal  prosperity,  or 
even  to  the  temporal  greatness  of  the  Messiah's  kingdom  Taking  it  as  an  expres- 
sion of  religious  feeling,  we  discover  the  hopes  of  the  human  educator  of  John  the 
Baptist,  and  thus  obtain  a  hint  of  the  real  views  of  John  himself  and  of  the  charac- 
ter of  his  ministry.  The  hymn  may  be  divided  into  five  stanzas  (of  three  lines  each, 
though  some  make  more).  The  following  outline  will  suffice:  Thanksgiving  for  the 
coming  of  the  Messiah  (vers.  67-70) ;  for  the  salvatiun  He  will  bring  to  Israel  (vers. 
71-75),  covering  two  stanzas;  expression  of  gratitude  for  the  child  and  the  part  he 
will  have  in  this  great  work  (vers.  76,  77) ;  closing  prophecy  of  the  glory  of  the 
Messiah's  appearing,  and  the  blessed  effects  upon  His  people  (vers.  78,  79).  As  is 
natural,  the  song  of  Zachavias  is  more  national  in  its  character,  the  song  of  Mary 
more  individual.     The  Bencdictus  is  more  priestly,  the  Magnificat  more  royal. 

Ver.  67.  "Was  filled  with  the  Holy  Ghost.  The  song  which 
follows  is  thus  declared  to  have  been  inspired.  The  time  seems  to 
have  been  the  circumcision  of  the  child,  and  these  were  the  words  in 
which  Zacharias  was  'blessing  God'  (ver.  64). — Prophesied.  It 
was  in  the  fullest  sense  a  prophetic  song,  as  well  as  a  song  of  praise. 
Godet  thinks :  'This  song,  which  was  composed  in  the  priest's  mind 
during  the  time  of  his  silence,  broke  solemnly  from  his  lips  the  mo- 
ment speech  was  restored  to  him,  as  the  metal  flows  from  the  crucible 
in  which  it  has  been  melted  the  moment  that  an  outlet  is  made  for  it.' 
This  makes  ver.  64  refer  to  this  song.  Luke  is  in  the  habit  of  going 
back  to  a  matter  previously  mentioned,  in  order  to  give  fuller 
details. 

Ver.  68.  Blessed.  Latin:  Benedictus,  hence  the  name. — For  he 
hath  visited,  etc.  The  past  tenses  throughout  are  used  because  the 
eye  of  prophecy  regards  these  certain  future  events  as  having  already 
taken  place. — Wrought  redemption.  This  sums  up  the  benefits 
bestowed  by  the  Messiah,  regarding  them  from  the  priestly  point  of 
view.  It  is  very  unlikely,  that  a  priest  would  apply  such  a  word  to 
political  deliverance  alone. — His  people.  Comp.  the  previous  clause: 
■  the  God  of  Israel.' 

Ver.  69.  A  horn  of  salvation  for  us.  This  well-known  figure 
of  the  Old  Testament  (1  Sam.  2 :  10 ;  Ps.  132:  17),  alluding  to""  the 
horns  of  beasts  as  their  formidable  weapon  of  defence,  points  out  here 
a  strong,  powerful  defender,  to  rise  in  the  house  of  his  servant 
David      An  allusion  to  the  horns  of  the  altar  is  unlikely. 


22  LUKE  I.  [1:  70-74. 

70  (As  he  spake  by  the  mouth  of  his  holy  prophets 

which  have  been  since  the  world  began  *), 

71  Salvation  from  our  enemies,  and  from  the  hand  of 

all  that  hate  us ; 

72  To  show  mercy  towards  our  fathers, 
And  to  remember  his  holy  covenant ; 

73  The  oath  which  he  sware  unto  Abraham  our  father, 

74  To  grant,  unto  us  that  we  being  delivered  out  of  the 

hand  of  our  enemies, 
Should  serve  him  without  fear, 

*  Instead  of  since  the  world  began,  read  of  old. — Am.  Com.. 

Ver.  70  is  parenthetical. — By  the  month  of  his  holy  prophets. 

The  same  thought  which  was  expressed  by  Mary  (ver.  55). — Since 
the  world  began,  more  correctly,  of  old,  lit.,  '  from  the  age.' — 
The  expression  implies  that  the  promise  of  the  Messiah  was  from  « the 
beginning.' 

Ver.  71.  Salvation  from  our  enemies.  The  word  'salvation' 
is  taken  up  again  from  ver.  69,  the  intervening  verse  being  parenthetic 
cal  (like  the  first  clause  of  ver.  55,  which  expresses  the  same  thought). 
That  political  deliverance  was  in  the  mind  of  Zacharias  cannot  bo 
doubted,  but  certainly  not  that  alone.  '  But  he  chiefly  prizes  this 
political  liberation  as  the  means  to  a  higher  end,  the  reformation  of 
Divine  worship ;  vers.  74,  75.'    Van  Oosterzee. 

Ver.  72.  To  show  mercy  towards  our  fathers.  The  word 
'promised'  was  supplied  in  the  A.  V.,  because  of  the  difficulty  in- 
volved in  the  "thought  of  showing  mercy  to  those  already  dead.  But 
the  expression  is  poetic.  The  pious  Jews  of  old  had  wept  over  the 
decay  of  their  nation,  and  even  though  dead  and  living  with  God,  the 
fulfilment  of  their  hopes  and  wishes  might  be  called  showing  mercy 
toward  them. —And  to  remember  his  holy  covenant,  i.e.,  by 
the  act  of  fulfilling  what  He  had  promised  therein  to  show  His  mind- 
fulness of  it. 

Ver.  73.  The  oath.  This  explains  the  word  'covenant'  in  ver.  72. 
God's  covenant  of  mercy  had  been  sealed  by  an  oath.  This  '  oath  '  is 
found  recorded  in  Gen.  22:  16-18.  The  Abrahamic  covenant  becomes 
prominent  as  the  coming  of  the  Messiah  draws  near.     Comp.  Gal.  3. 

Ver.  74.  To  grant  unto  us.  This  gives  the  purpose  both  of  the 
oath  and  the  approaching  fulfilment  of  it. — That  we.  This  intro- 
duces what  God  purposed  to  grant. — Being  delivered  out  of  the 
hand  of  our  enemies,  such  as  Antiochus  Epiphanes  and  the  Ro- 
mans, who  had  interfered  with  the  Jews  in  their  worship. — Should 
serve  him.  This  probably  refers  to  public  religious  worship,  as  the 
sign  of  truly  serving  God. — Without  fear ;  the  emphatic  phrase  of 


1 :  75-78.]  LUKE  I.  23 

75      In  holiness  and  righteousness  before  him  all  our 


days. 


*o' 


76  Yea  and  thou,  child,  shalt  be  called  the  prophet  of 

the  Most  High : 
For  thou  shalt  go  before  the  face  of  the  Lord  to 
make  ready  his  ways  ; 

77  To  give  knowledge  of  salvation  unto  his  people 
In  the  remission  of  their  sins, 

78  Because  of  the  l  tender  mercy  of  our  God, 

2  Whereby  the  day  spring  from  on  high  3  shall  visit  us. 

1  Or,  heart  of  mercy.    2  Or,  Wlierein.    3  Many  ancient  authorities. read  hath  visited  us. 

the  sentence.  It  means :  without  fear  of  enemies  ;  the  fear  of  God, 
which  is  the  Old  Testament  token  of  piety,  is  implied  in  the  next  verse. 

Ver.  75.  In  holiness  and  righteousness.  'Holiness'  is  con- 
secration to  God,  'righteousness"  the  manifestation  of  it;  without 
the  former,  the  latter  would  be  merely  external ;  both  are  necessary 
to  true  piety;  even  the  'righteousness'  has  respect  to  God  rather  than 
to  men. — All  our  days.  This  extends  the  thought  beyond  the  lives 
of  individuals,  to  the  national  existence  of  Israel.  Temporal  prosperity 
is  implied,  but  only  as  the  result  of  the  religious  restoration  just 
spoken  of.  Israel  failed  to  be  thus  restored,  and  hence  the  prosperity 
did  not  come  ;  but  the  prophecy  will  yet  be  fulfilled. 

Ver.  76.  Yea  and  thou,  child,  in  accordance  with  the  great 
blessing  already  spoken.  Zacharias,  as  a  father,  speaks  of  his  son,  as 
a  prophet  he  foretells  the  career  of  the  last  and  greatest  of  the  pro- 
phets ;  but  as  a  priest,  singing  of  Messianic  deliverance,  paternal 
feeling  takes  a  subordinate  place.  He  introduces  the  position  of  his 
son  only  as  relates  to  the  coming  of  the  Messiah. — For  thou  shalt 
go  before  the  face  of  the  Lord.  Comp.  ver.  17.  'The  Lord '  may 
refer  to  God,  rather  than  to  the  Messiah.  But  in  any  case  the  glory 
of  Jehovah  was  to  appear  in  the  advent  of  the  Messiah,  who  was  Him- 
self 'the  Lord.' — To  make  ready  his  ways.     Comp. on  chap.  3:  4. 

Ver.  77.  Knowledge  of  salvation.  This  was  the  end  of  the 
preparation  just  spoken  of. — In  the  remission  of  their  sins. 
Not  that  salvation  consists  only  in  remission  of  sins,  but  that  they 
might  know  that  Messianic  salvation  comes  in  and  through  the  remis- 
sion of  their  sins.  John  led  to  this  knowledge  by  his  preaching  of 
repentance,  awakening  the  consciousness  of  sin,  and  of  needed  remis- 
sion. 

Ver.  78.  Because  of  the  tender  mercy  of  our  God.  This 
is  to  be  joined  closely  with  ver.  77,  giving  the  cause  of  the  '  remission/ 
— Whereby,  or,  '  wherein.'  The  latter  is  more  literal ;  i.  e.,  in  the 
exercise  of  this  tender  mercy. — The  dayspring  from  on  high. 
An  allusion  to  the  Messiah  and  His  saivation,  as  prophesied  in  Mai. 


24  LUKE  I.  [1 1  79,  80. 

79  To  shine  upon  them  that  sit  in  darkness  and  the 

shadow  of  death ; 
To  guide  our  feet  into  the  way  of  peace. 

80  And  the  child  grew,  and  waxed  strong  in  spirit, 
and  was  in  the  deserts  till  the  day  of  his  shewing  unto 
Israel. 

4:  2,  the  last  prophecy  of  the  Old  Testament.  The  Messiah  is  figura- 
tively presented  by  the  word  '  dayspriug,'  the  springing  up  of  the 
light,  of  the  sun  (not  of  a  plant,  as  some  have  supposed).  To  this  the 
phrase  'on  high'  is  joined,  because  the  Messiah  comes  from  on  high  ; 
the  dayspring  does  not,  and  it  seems  impossible  to  preserve  the  figure 
throughout  by  any  explanation. — Shall  visit  us.  The  future  (sus- 
tained by  the  best  authorities)  is  more  distinctly  prophetic  of  the 
speedy  coming  of  the  Messiah. 

Ver.  79.  To  shine.  The  purpose  of  the  visiting.  The  figure 
contained  in  the  word  'dayspring'  is  carried  out. — Upon  them  that 
sit  in  darkness  and  the  shadow  of  death.  This  describes  the 
condition  of  Israel,  and  also  of  the  world  at  large.  They  were  '  sit- 
ting,' remaining,  abiding,  '  in  darkness,'  as  opposed  to  the  light  of 
divine  truth,  'and  the  shadow  of  death'  (comp.  Isa.  9:2;  Matt.  4: 
1G) ;  in  a  darkness,  in  which  death  reigns,  deprived  of  the  light  of 
spiritual  life.  Death  is  personified  as  casting  a  shadow.  The  Scrip- 
tural figure  of  darkness  usually  involves  the  two  thoughts  of  spiritual 
ignorance  and  death,  just  as  light  includes  the  light  of  divine  truth 
and  life,  the  former  being  the  sphere  of  the  latter. — To  guide  our 
feet  into  the  way  of  peace.  This  is  the  end  of  giving  light,  and 
thus  of  the  visit  of  the  dayspring.  This  figure  suggests  walking  in 
the  light  (Eph.  5:  8),  as  opposed  to  'sitting  in  darkness.'  As  the 
word  '  peace '  in  the  Old  Testament  is  generally  used  to  sum  up  divine 
blessings,  a  sense  which  receives  even  greater  fulness  in  the  New 
Testament  (see  on  chap.  2:  14),  it  may  be  well  said,  that  'the  hymn 
concludes  with  a  boundless  prospect  into  the  still  partially  hidden 
future.'  . 

Ver.  80.  And  the  child  grew,  etc.  This  verse  is  all  that  is 
told  us  of  the  thirty  years  which  this  remarkable  person  lived  before 
he  began  to  preach,  and  gives  a  formal  conclusion  to  this  part  of  the 
narrative  (comp.  the  similar  conclusion  in  chap.  2  :  40,  52).  This 
fact,  together  with  the  peculiar  style  of  the  narrative  (from  ver.  6  to 
the  close  of  the  chapter),  has  led  to  the  theory  that  the  whole  was 
taken  from  some  trustworthy  document  found  by  Luke.  The  Old 
Testament  spirit  and  phraseology  has  led  to  the  further  conjecture, 
that  it  was  originally  written  in  Hebrew. — In  the  deserts,  i.  e., 
the  wilderness  of  Judah,  which  was  not  far  from  his  home  'in  the 
hill  country'  (vers.  39,  65).  The  Essenes,  a  mystic  and  ascetic  Jew- 
ish sect,  dwelt  in   the  same   region ;  but  there  is  not  the  slightest 


2:1.]  LUKE  II.  25 

Chapter  2 :  1-7. 

The  Birth  of  Jesus  at  Bethlehem. 

2  :  l    Now  it  came  to  pass  in  those  days,  there  went  out  a 

evidence  that  John  came  in  contact  with  them. — Till  the  day  of  his 
shewing  unto  Israel.  The  opening  of  his  official  life,  when  he 
announced  himself  as  the  forerunner  of  the  Messiah.  In  the  case  of 
John,  temporary  retirement  was  followed  by  public  usefulness,  the 
one  as  the  preparation  for  the  other.  The  mistake  of  monastic  life 
consists  in  making  the  retirement  permanent,  leading  to  idleness  or 
selfish  piety ;  but  Protestants  often  overlook  the  need  of  such  tempo- 
rary withdrawal,  to  gain  time  for  calm  reflection,  rest  from  conflicts 
and  cares,  as  well  as  strength  for  future  work,  in  communing  with 
God. 

TJie  Birth  of  Jesus  at  Bethlehem,  vers.  1-7. 

This  paragraph  narrates :  the  circumstances  which  led  His  mother  from  Nazareth 
(chap.  1 :  2C,  56)  to  Bethlehem  (vers.  1-5)  ;  the  fact  and  place  of  His  birth  (vers.  G,  7). 
The  simple  historical  character  of  the  story  should  be  contrasted  with  the  fantastic 
form  of  the  legends  which  have  arisen  respecting  the  same  event.  Here,  where 
superstitious  fancy  has  been  so  active,  the  Evangelist  has  nothing  supernatural  to  re- 
cord. A  real  child  was  born  of  a  human  mother ;  that  is  the  main  fact.  The  main 
argument  against  the  historical  character  of  the  chapter  has  been  drawn  from  the 
difficulty  about  the  census  under  Quirinius ;  but  the  accuracy  of  Luke's  statement 
cannot  be  disproved,  and  the  latest  researches  confirm  it.     See  on  ver.  3. 

Ver.  1.  In  those  days.  Indefinite  ;  about  the  time  of  the  birth 
of  John  the  Baptist. — There  went  out  a  decree,  an  authoritative 
edict.  When  it  was  issued  is  not  of  primary  importance ;  it  affected 
Joseph  and  Mary  'in  those  days.' — All  the  world,  i.  e.,  the  Roman 
world.  We  should  not,  to  avoid  difficulty,  limit  it  to  Palestine.  The 
marginal  note  is  added  wherever  this  Greek  word  occurs,  to  distinguish 
it  from  similar  ones. — Should  be  enrolled.  Such  an  enrolment 
was  like  a  modern  census  ;  but  as  the  ultimate  purpose  was  taxation, 
there  was  a  record  of  property.  The  word  here  used,  it  is  claimed  by 
some,  has  always  a  reference  to  tax-lists,  as  distinguished  from  a  mere 
census  with  a  view  to  recruiting  the  army.  But  Luke  might  pro- 
perly use  this  term,  even  though  at  the  time  there  was  no  avowal  of 
the  proposed  taxing.  Afterwards  when  a  regular  registration  for  taxa- 
tion took  place,  according  to  Josephus,  an  uproar  occurred  (alluded  to 
by  Luke  in  Acts  5  :  37)  ;  hence  an  avowal  of  the  purpose  at  an  earlier 
date,  while  Herod  was  still  king,  would  have  occasioned  a  disturbance ; 
but  of  such  a  disturbance  about  this  time  there  is  no  record.  On  the 
theory  that  the  enrolment  was  statistical,  like  a  modern  census,  all  dif- 
culty  vanishes,  for  Augustus  ordered  such  an  enrolment  at  least  three 
times  during  his  reign,  and  in  statistics  prepared  by  him,  as  we  certainly 
know,  there  was  a  record  of  the  population  of  countries  ruled  by  dc- 


26  LUKE  II.  [2:  2 

decree  from  Caesar  Augustus,  that  all x  the  world  should 
2  be  enrolled.     This  was  the  first  enrolment  made  when 

1  Gr.  the  inhabited  earth. 

pendent  kings,  such  as  Herod.  It  is  true,  the  date  of  no  one  of  these 
enrolments  corresponds  with  that  assigned  to  the  birth  of  Christ,  but 
some  time  would  elapse  before  Judcea  would  be  subjected  to  the  provi- 
sions of  such  an  edict.  At  the  death  of  Augustus  a  paper  prepared  by 
him,  containing  full  statistics  of  the  empire,  was  read  before  the 
Roman  Senate.  This  implies  a  census  of  the  population  of  Judasa  some 
time  before  the  death  of  Augustus  (a.  d.  14).  The  latter  census  under 
Quirinius  (a.  d.  6),  which  seems  to  have  been  specifically  for  the  pur- 
pose of  taxation,  probably  did  not  furnish  the  statistics  from  Judoea 
for  the  paper  of  the  emperor.  Augustus  ordered  his  first  census  of 
the  Roman  people  in  the  year  of  Rome  72G,  and  he  would  scarcely 
leave  this  important  kingdom  out  of  view  until  u.  c.  759  (the  date  of 
the  census  of  Judoea  under  Quirinius,  mentioned  by  Jo.-ephus). 
During  the  whole  of  this  period  it  was  dependent  upon  Rome  (under 
Herod  and  Archelaus). 

Ver.  2.  And  this  was  the  first  enrolment  made  "when 
Quirinius  "was  governor  of  Syria.  This  is  the  natural  sense  of 
the  verse,  Luke  having  in  mind  the  second  and  more  noted  enrolment 
under  Quirinius,  mentioned  by  himself,  Acts  5:  37,  and  by  Josephus. 
The  man  referred  to  undoubtedly  is  P.  Sulpicius  Quirinius  (not  Quirinus) ; 
the  office  was  that  of  president  or  governor  of  a  Roman  province  (tech- 
nically, '  proconsul,'  although  in  chap.  3  :  1  the  term  is  applied  to 
Pilate,  who  was  only  procurator).  According  to  Josephus,  this  Quiri- 
nius was  made  governor  of  Syria  eight  or  ten  years  after  the  birth  of 
Christ,  while  according  to  the  statement  of  Tertullian  (isolated,  how- 
ever), Christ  was  born  when  Q.  Saturninus  was  governor  of  Syria. 

The  Enrolment  under  Quirinius.  It  is  not  improbable  that 
Quirinius  was  twice  governor  of  Syria,  the  first  time  about  the  date 
usually  assigrled  to  the  birth  of  Christ.  1.  An  old  monumental  inscrip- 
tion speaks  of  a  second  governorship  (according  to  the  authority  of  the 
celebrated  historian  and  antiquarian  Mommsen),  and  this  is  confirmed 
by  a  passage  in  Tacitus  (Annal.  iii.  48,  as  interpreted  by  Zumpt  and 
Mommsen).  2.  We  have  no  definite  record  of  the  governors  of  Syria 
between  b.  c.  4  and  a.  d.  6 — ten  years.  Now  during  this  time  Quiri- 
nius must  have  been  proconsul  somewhere  (he  had  been  consul  in  b. 
c.  12),  and  most  probably  in  Syria,  since  it  can  be  proven  that  it  was 
not  in  the  other  eastern  provinces,  and  he  was  in  the  East  before  b.  c. 
4  (so  A.  W.  Zumpt).  The  statement  of  Tertullian  is  at  once  outweighed 
by  the  thrice  repeated  assertion  of  Justin  Martyr  that  our  Lord  was 
born  under  Quirinius,  and  his  appeal  to  the  register  then  made  for 
confirmation.  It  is  true  these  positions  have  been  denied,  but  it  should 
be  borne  in  mind  that  Luke  not  only  claims  to  be  a  careful  investigator 
(chap.  1:3),  but  has  been  proven  to  be  such.  The  Book  of  Acts  is  full 
of  statements  which  attest  his  accuracy.     To  suppose  that  he  could 


2:  3,  4.]  LUKE  II.  27 

3  Quirinius  was  governor  of  Syria.      And  all  went  to 

4  enrol  themselves,  every  one  to  his  own  city.  And 
Joseph  also  went  up  from  Galilee,  out  of  the  city  of 
Nazareth,  into  Judaea,  to  the  city  of  David,  which  is 

make  a  mistake  here  is  to  deny  his  competency  to  write  history  at  all. 
If  Quirinius  had  not  been  ruler  iu  Syria  at  that  time,  there  were  many 
persons  living  who  could  and  would  have  pointed  out  the  mistake.  \ 
But  as  the  word  '  governor'  (the  cognate  verb  occurs  here),  was  used 
with  some  latitude,  thero  is  no  objection  to  the  explanation  that 
Quirinius  acted  as  an  extraordinary  legate  of  the  empire,  or  as  questor, 
in  conducting  this  census,  not  as  proconsul.  This  view  is  preferable, 
if  that,  of  Zunipt  cannot  be  sustained. 

Other  explanations:  (1)  The  translation  of  the  A.  V.  'This  taxing 
was  first  made  when  Cyrenius  was  governor  of  Syria,'  implying  that 
the  decree  was  made  at  the  time  of  the  birth  of  Christ,  but  not  carried 
into  effect  until  the  governorship  of  Quirinius,  a  number  of  years  aftei'- 
wards.  But  this  meaning  would  be  brought  out  by  a  very  different 
phrase  from  the  one  used.  (2)  Similar  to  this,  but  more  grammatical, 
is  the  interpretation,  '  The  taxing  itself  was  made  for  the  first  time 
when,'  etc.  Neither  of  these  meets  the  difficulty,  since  the  execution 
of  the  edict  is  implied  in  the  coming  of  Joseph  to  Bethlehem.  Some 
suppose  that  the  death  of  Herod  caused  an  interruption,  so  that  the 
enrolment  was  made  complete  under  Quirinius.  But  'was  made' 
does  not  mean  'was  completed,  and  there  is  no  historical  proof  of  such 
interruption.  (3)  It  is  barely  possible  that  the  passage  means  :  '  this 
taxing  took  place  before  Quirinius,'  etc.  But  what  purpose  could  there 
be  in  such  a  statement?  (4)  The  supposition  that  it  was  a  mere 
priestli/  taxing  which  Luke  confounds  with  the  Roman  censuses  utterly 
unwarranted. 

Ver.  3.  Every  one  to  his  own  city,  i.  e.,  to  the  city  of  his  ex- 
traction (comp.  ver.  4).  This  was  not  the  Roman  custom,  but  was 
probably  adopted  as  a  measure  of  policy  in  accordance  with  the  Jewish 
habits  in  regard  to  genealogies.  Roman  usage  required  the  enrolment 
of  women,  and  possibly  their  actual  presence  at  the  place  of  enrolment. 
This  mixture  of  Roman  and  Jewish  usage,  so  likely  to  occur  in  an  en- 
rolment, made  under  a  Jewish  king  yet  by  order  of  the  Roman  Em- 
peror, is  a  strong  proof  of  the  accuracy  of  Luke's  account. 

Ver.  4.  Went  up.  The  usual  expression  for  a  journey  towards 
Jerusalem. — To  the  city  of  David  ;  his  birth-place  (Ruth  1  :  19; 
1  Sam.  16). — "Which  is  called  Bothleheni.  This  form  of  expres- 
sion indicates  that  it  was  a  small  place ;  comp.  Micah  8:2;  Matt.  2 : 
5,  6.  It  was  about  six  miles  south  of  Jerusalem,  in  a  fertile  region ; 
hence  probably  the  name,  which  means 'house  of  bread.'  To  dis- 
tinguish it  from  a  Galilean  town  of  the  same  name  it  was  called  Beth- 
lehcm-Judah,  also  Ephrath  and  Ephrata  (see  Bible  Dictionaries).  In 
the  city  of  David  the  Son  of  David  was  to  be  born  (comp.  chap.  1 :  32). 


28  LUKE  II.  [2:  5-7. 

called  Bethlehem,  because  he  was  of  the  house  and 

5  family  of  David ;  to  enrol  himself  with  Mary,  who 

6  was  betrothed  to  him,  being  great  with  child.  And  it 
came  to  pass,  while  they  were  there,  the  days  were  ful- 

7  filled  that  she  should  be  delivered.  And  she  brought 
forth  her  first-born  son  ;  and  she  wrapped  him  in 
swaddling  clothes,  and  laid  him  in  a  manger,  because 
there  was  no  room  for  them  in  the  inn. 

Ver.  5.  With  Mary.  Even  if  not  required'to  do  so,  she  natu- 
rally accompanied  Joseph.  In  her  peculiar  condition  she  would  cling 
to  him,  especially  as  all  had  been  cleared  up  between  them  (comp. 
Matt.  1 :  18-25).  Perhaps  the  prophecy  respecting  Bethlehem  (Micah 
5:1;  comp.  Matt.  2  :  6)  was  in  her  mind.  Some  think  that  she  was 
an  heiress,  having  possessions  in  Bethlehem,  and  therefore  obliged  to 
appear  there  to  represent  an  extinct  family.  But  an  heiress  would 
not  be  likely  to  seek  refuge  in  a  stable  at  such  a  time. — Who  was 
betrothed  to  hini.  This  does  not  contradict  Matt.  1 :  24,  but  rather 
sets  forth  the  peculiarity  of  the  case,  as  there  described.  The  verse 
sheds  no  light  on  the  question,  whether  she  too  were  of  the  house  of 
David. 

Ver.  6.  While  they  were  there.  Apocryphal  legends  tell 
how  she  was  overtaken  on  the  way,  and  sought  refuge  in  a  cave. 
They  seem  to  have  arrived  in  Bethlehem,  and  sought  shelter  in  vain, 
before  the  time  spoken  of  here. — Be  delivered,  or,  'bring  forth,'  as 
the  same  word  is  rendered  in  ver.  7. 

Ver.  7.  Her  fiist-born  son.  This  implies  that  Mary  had  other 
children  (in  Matt.  1:  25  '  first-born  '  should  be  omitted).  It  is  un- 
likely that  an  only  child  would  be  thus  termed  by  one  who  wrote  long 
afterwards  with  a  full  knowledge  of  the  family.  See  chap.  8  :  19-21. 
Luke  says  nothing  to  justify  the  legends  of  a  birth  without  pain,  and 
the  many  other  fancies  which  have  been  added  to  the  story — And 
she  wrapped  him  in  swaddling-clothes,  or,  '  bands.'  About 
this  there  is  nothing  unusual  except  the  activity  of  the  mother. — In  a 
manger.  Our  Lord  was  born  in  a  stable.  This  was  purposed  by 
God,  however  accidental  the  choice  on  the  part  of  Joseph  and  Mary. 
His  self-abasement  is  thus  illustrated,  the  nature  of  His  kingdom  sug- 
gested, the  lesson  of  humility  enforced. — Tradition  says  that  this  stable 
was  a  cave,  and  this  might  be  the  case,  since  in  rocky  countries  caves 
are  used  for  stables.  One  ancient  writer  finds  in  this  a  fulfilment  of 
the  prophecy  (Is.  33:  16):  'His  place  of  defence  shall  be  the  muni- 
tions of  rocks.'  The  place  cannot  be  now  identified.  It  is  unlikely 
that  the  cave  belonged  to  the  shepherds  afterwards  spoken  of ;  ver.  15 
suggests  that  Bethlehem  was  not  their  home. — Because  there  was 
no  room  for  them  in  the  inn,  or,  'caravanserai.'  Not  an  inn, 
with  a  host,  as  in  chap.  10 :  34,   35,  but  a  place   where  travellers 


2:  8.]  LUKE  II.  29 

Chapter  2  :  8-20. 

Tlic  Angels  and  the  Shepherds. 

8      And  there  were   shepherds   in   the   same   country- 
abiding  in  the  field,  and  keeping  !  watch  by  night  over 

1  Or,  niyht-watches. 

lodged,  providing  their  own  food.  There  is  no  hint  of  want  of  hospi- 
tality. The  town  was  full,  the  inn  was  full ;  failing  to  obtain  a  place 
there,  they  found  the  much  needed  shelter  in  a  stable, — not  necessarily 
however  that  of  the  inn,  which  would  be  less  retired  than  others.  The 
fact  that  changed  the  world  was  accomplished  in  a  stable ;  but  the 
world's  emperor  must  send  forth  a  universal  decree  that  this  humble 
birth  might  be  in  accordance  with  prophecy  ;  for  He  who  lay  in  the 
manger  there  was  King  of  kings.  The  enrolment  is  in  one  aspect  a 
sign  of  subjection,  in  another  of  superiority. 

The  Angels  and  the  Shepherds,  vers.  8-20. 

We  have  here  the  first  gospel  message,  by  the  mouth  of  an  angel,  to  shepherds  in 
the  fields  (vers.  8-12;:  the  joyous  chant  of  the  heavenly  hosts  at  this  announcement 
(vers.  13,  14) ;  the  visit  of  the  shepherds  in  obedience  to  the  angelic  message  (vers  15- 
19) ;  the  mention  of  their  praise  (ver.  20),  heaven  and  earth  thus  uniting  in  celebrating 
the  Nativity. 

If  this  account  is  true,  then  the  supernatural  events  narrated  are  conclusive  in  their 
testimony  to  the  Divine-human  Person  of  Christ.  No  one,  inventing  statements  to 
prove  the  supernatural  origin  of  Jesus,  would  have  been  satisfied  with  this  brief  sketch, 
or  with  the  amount  of  miraculous  incident  here  introduced.  '  In  the  details  of  the 
history,  the  supernatural  is  confined  within  the  limits  of  the  strictest  sobriety  and 
most  perfect  suitability,  and  differs  altogether  in  this  respect  from  the  marvels  of  the 
Apocryphal  writings '  (Godet). 

Ver.  8.  Shepherds,  i  e.,  some  shepherds,  probably  chosen  because 
they  too,  like  Simeon,  '  were  -waiting  for  the  consolation  of  Israel'  (ver. 
25).  The  Shepherd  of  Israel  cares  for  His  flock ;  while  sending  a 
Saviour  to  the  whole  world,  He  satisfied  the  secret  yearnings  of  this 
humble  company.  His  care  is  as  minute  as  it  is  extensive. — Keeping 
■watch  by  night  over  their  flock.  (The  change  of  order  is  re- 
quired by  the  Greek.)  This  might  have  been  in  December.  The  Jew- 
ish Rabbins  indeed  say  that  flocks  were  taken  out  in  March  and  brought 
home  in  November,  but  this  probably  refers  to  far  off  pastures. 
During  the  rainy  season  from  November  to  March,  according  to  the  tes- 
timony of  trustworthy  observers,  there  generally  occurs  an  interval  of 
dry  weather  (between  the  middle  of  December  and  the  middle  of  Feb- 
ruary), when  of  course  the  grass  is  green.  The  exact  date  cannot  be 
fixed.  The  traditional  date  (December  25)  is  of  late  origin,  and  Christ- 
mas was  not  celebrated  in  the  church  till  after  the  middle  of  the  fourth 


30  LUKE  II.  [2 :  9-11. 

9  their  flock.     And  an  angel  of  the  Lord  stood  by  them, 
and  the  glory  of  the  Lord  shone  round  about  them  : 

10  and  they  were  sore  afraid.  And  the  angel  said  unto 
them,  Be  not  afraid;  for  behold,  I  bring  you  good 
tidings  of  great  joy  which  shall  be  to  all  the  people : 

11  for  there  is  born  to  you  this  day  in  the  city  of  David 

century,  and  seems  to  have  been  substituted  for  a  series  of  heathen  fes- 
tivals. Still,  the  celebration  of  Epiphany  in  the  second  century  indi- 
cates a  recognition  of  the  related  events  in  the  church-year.  But 
there  was  no  agreement  in  the  early  church  as  to  the  time  of  Christ's 
birth,  and  there  is  quite  as  little  among  modern  chronologists.  The 
Saviour  was  born  in  the  fulness  of  the  time,  just  when  He  was  most 
needed,  and  when  the  Jewish  and  Gentile  world  was  fully  prepared 
for  this  central  fact  and  turning-point  in  history.  The  25th  of  Decem- 
ber may  have  been  selected  for  poetic  and  symbolical  fitness.  At  that 
season  the  longest  night  gives  way  to  the  returning  sun  on  his  trium- 
phant march,  just  as  Christ  appeared  in  the  darkest  night  of  sin  and 
error  as  the  true  Light  of  the  world. 

Ver.  9.  An  angel,  not,  '  the  angel.'  —  Stood  by.  This  indicates 
a  sudden,  but  actual,  appearance;  not  a  vision.  The  angel  may  Lave 
been  above  them,  but  this  is  not  stated.  The  shepherds  may  have  been 
in  a  state  of  peculiar  susceptibility,  as  pious  men,  in  the  quiet  night, 
under  the  starry  heavens,  where  Lavid  first  sang  as  he  watched  his 
flock  :  but  this  will  not  account  for  the  story  before  us. — The  glory 
of  the  Lord.  The  Shekinah,  the  brightness  of  God's  presence,  so 
often  spoken  of  in  the  Old  Testament.  This  accompanied  the  angel, 
both  to  reveal  his  presence  in  the  night  and  to  attest  his  authority. — 
And  they  -were  sore  afraid.  Lit.,  '  feared  a  great  fear.'  The 
usual  effect  of  angelic  appearances,  enhanced  in  this  case  by  the  super- 
natural brightness. 

Ver.  10.  Be  not  afraid.  Comp.  chap.  1:13,  30. — I  bring  you 
good  tidings  of  great  joy.  Lit.,  'I  evangelize  to  you  great  joy.' 
The  message  is  a  gospel  message,  a  joyous  message  ;  therefore  they 
should  not  be  afraid. — To  all  the  people,  •'.  e.,  of  Israel.  First  of 
all  to  them,  then  through  them  to  the  Gentiles. 

Ver.  11.  To  you.  This  refers  directly  to  the  shepherds,  as  in 
ver.  10,  confirming  the  view,  that  they  were  men  who  expected  tie 
Messiah. — In  the  city  of  David.  Bethlehem  ;  comp.  vers.  4,  15. 
The  latter  instance  shows  that  they  understood  it  at  once.  The  refer- 
ence to  the  prophecy  in  Micah  5 :  2  was  probably  plain  to  the  pious 
shepherds. — A  Saviour.  Comp.  Matt.  1 :  21.  Not  a  mere  temporal 
deliverer,  as  appears  from  what  follows :  which  is  Christ  the  Lord. 
This  is  the  only  place  where  these  words  come  together  in  this  form. 
The  first  means  'the  Messiah,'  and  could  not  be  otherwise  understood; 
the  second  has  already  been  used  twice  (ver.  9)  of  God,  and  is  the 


2:  12-14.]  LUKE  II.  31 

12  a  Saviour,  which  is  l  Christ  the  Lord.  And  this  is 
the  sign  unto  you ;  Ye  shall  find  a  babe  wrapped  in 

13  Bwaddling  clothes,  and  lying  in  a  manger.  And  sud- 
denly there  was  with  the  angel  a  multitude  of  the 
heavenly  host  praising  God,  and  saying, 

14  Glory  to  God  in  th'e  highest, 

And  on  earth  2  peace  among  3men  in  whom  he  is 
well  pleased. 

1  Or,  Anointed  Lord.  2  Many  ancient  authorities  read  peace,  good  pleasure  among  men. 
8  Gr.  men  of  good  pleasure. 

word  used  in  the  LXX.  to  translate  the  Hebrew  Jehovah.  We  there- 
fore understand  the  angelic  message,  this  first  Gospel  statement  of 
the  Person  of  Christ,  to  mean  that  the  child  born  in  Bethlehem  as  a 
Saviour,  was  the  promised  Messiah.  Jehovah. 

Ver.  12.  The  sign.  No  sign  had  been  asked  for  (comp.  chap.  1  ■ 
86) ;  when  Zacharias  requested  one,  he  was  punished  (1 :  18,  20). 
The  dispensation  of  faith  is  beginning. — A  babe.  Not  '  the  babe.' 
They  were  to  look  for  a  child  born  that  day,  wrapped  and  lying  in  a 
manger.  There  could  be  but  one  such. — A  manger,  not  '  the  man- 
ger.' This  implies  that  the  place  was  not  one  well  known  to  the 
shepherds.  Hence  the  stable  could  scarcely  have  belonged  to  them. 
Some  suppose  that  a  secret  influence  guided  them  to  the  spot ;  but 
after  such  a  revelation,  they  would  seek,  if  necessary,  among  the  sta- 
bles of  a  small  place  like  Bethlehem. 

Ver.  13.  A  multitude  of  the  heavenly  host,  t*.  e.,  angels, 
who  are  represented  as  a  host  surrounding  the  throne  of  God  (1  Kings 
22:  19;  2  Chron.  18:  18;  Ps.  103:  21;  Dan.  7 :  10 ;  Matt.  20:  53; 
Rev.  19:  14).  Nothing  is  said  as  to  whether  the  song  was  in  the  air 
or  on  the  earth  ;   probably  it  was  heard  by  the  shepherds  alone. 

Ver.  14.  Glory  to  God  in  the  highest,  and  on  earth  peace 
among  men  in  whom  he  is  well  pleased.  The  best  authorities 
read  evdoKiat;  (instead  of  Evdoxia),  of  which  a  literal  rendering  is  given 
in  the  mai-gin  of  the  R.  V.  The  word  is  elsewhere  translated  'good- 
will;' but  it  must  mean  God's  good  will  or  good  pleasure,  not  man's. 
This  is  brought  out  in  the  R.  V.  (text),  which  expi-esses  the  view  of 
the  vast  majority  of  scholars.  The  full  meaning  is :  Let  there  be,  or  there 
is  (both  ideas  being  included),  glory  to  God  among  the  angels  in  hea- 
ven for  sending  the  Messiah,  and  peace  (in  the  widest  sense,  salvation) 
on  earth  among  men  in  whom  lie  is  well  pleased,  i.  e.,  His  chosen 
people.  The  form  is  that  of  Hebrew  parallelism,  in  two  lines  with  a 
three-fold  correspondence:  'glory' — 'peace;'  'in  the  highest' — 'on 
earth;'  'God' — 'among  men  of  His  good  pleasure.'  'Toward'  is 
altogether  incorrect.  'Good  pleasure'  cannot  mean  the  good  will  of 
men  toward  God  or  toward  each  other  (Roman  Catholic  versions). 
This  sense  is  contrary  to  the  grammatical  usage  of  the  Greek  as  well 


3'J  LUKE  II.  [2:  15-17. 

15  AdcI  it  came  to  pass,  when  the  angels  went  away 
from  them  into  heaven,  the  .shepherds  said  one  to  an- 
other, Let  us  now  go  even  unto  Bethlehem,  and  see 
this  l  thing  that  is  come  to  pass,  which  the  Lord  hath 

16  made  known  unto  us.  And  they  came  with  haste, 
and  found  both  Mary  and  Joseph,  and  the  babe  lying 

17  in  the  manger.  And  when  they  saw  it,  they  made 
known  concerning  the  saying  which  was  spoken  to 

1  Or,  saying. 

as  to  the  analogy  of  Scriptural  statements.  At  such  a  time  the  ground 
of  peace  would  be  placed,  not  in  men,  but  in  God.  The  reading  followed 
in  the  A.  V.  is  not  so  well  supported.  It  may  be  thus  expanded  :  God  is 
praised  in  heaven,  and  peace  proclaimed  on  earth,  because  He  has  shown 
His  good  will  among  men  by  sending  the  Messiah,  who  is  the  Prince  of 
peace  (Isa.  9:  5),  and  has  reconciled  heaven  and  earth,  God  and  man. 
In  both  cases,  '  peace '  is  to  be  taken  in  the  widest  sense ;  it  is  the  re- 
sult of  the  great  doings  of  God,  for  which  angels  praise  Him.  '  Good 
pleasure'  not  only  means  favor  toward  men,  but  implies  that  sinful 
men  are  well-pleasing  to  a  holy  God — a  mystery  proclaimed  and  ex- 
plained by  the  gospel  of  Jesus  Christ.  In  Ilim,  chosen  in  Him  and 
in  fellowship  with  Him,  sinful  men  become  the  objects  of  God's  good 
pleasure.  God's  mercy  and  God's  sovereignty,  thus  meeting  in  the 
Babe  of  Bethlehem,  are  celebrated  by  the  heavenly  host.  Poetry  is 
truly  Christian  just  to  the  extent  that  it  is  an  echo  and  response  to 
this  first  Christian  hymn.  Angels  show  their  sympathy  in  man's  sal- 
vation, and  utter  their  highest  praises  to  God,  when  they  sing  of  the 
'  Saviour,  Christ  the  Lord.'  The  personal  dignity  of  the  Redeemer  is 
supported  by  this  Gloria  in  Excclsis,  while  Christ's  work  in  bringing 
'peace  on  earth  among  men  of  God's  good  pleasure'  upholds  the 
truthfulness  of  this  story  of  the  angels'  song  at  His  birth. 

Ver  15.  The  shepherds.  The  angels  went  to  heaven:  the 
shepherds  sought  what  the  angels  had  praised  :  the  former,  to  continue 
the  song  of  '  glory  in  the  highest;'  the  latter,  to  discover  'peace  on 
earth.' — Now,  i.  e.,  at  once. — Even  unto  Bethlehem.  As  far  as 
Bethlehem  ;  as  though  it  were  not  their  usual  place  of  resort. — This 
thing,  lit.,  'saying;'  the  same  word  is  used  in  vers.  17,  19.  The 
simple  faith  of  these  shepherds  is  a  token  that  they  were  men  'in 
whom  He  is  well  pleased,'  and  hence  chosen  to  receive  this  revelation. 

Ver.  1<5.  Found,  suggesting  previous  search. — Mary  and  Joseph. 
Her  name  naturally  comes  first,  as  the  mother,  but  especially  in  view 
of  the  peculiar  nature  of  her  motherhood. — In  the  manger  :  the  one 
they  had  sought  as  the  sign. 

Ver.  17.  They  made  known  concerning  the  saying,  i.  e., 
of  the  angels.     This  was  the  first  gospel  message  told  by  men.     It  is 


2:  18-20]  LUKE  II.  33 

18  them  about  this  child.  And  all  that  heard  it  won- 
dered at  the  things  which  were  spoken  unto  them  by 

19  the  shepherds.      But  Mary  kept  all  these  l  sayings, 

20  pondering  them  in  her  heart.  And  the  shepherds  re- 
turned, glorifying  and  praising  God  for  all  the  things 
that  they  had  heard  and  seen,  even  as  it  was  spoken 
unto  them. 

1  Or,  thing*. 

not  indicated  that  they  told  it,  at  this  time,  to  more  than  those  present 
when  they  found  the  child. 

Ver.  18.  "Wondered.  With  this  natural,  and  probably  transient, 
wonder  of  those  who  heard  the  story,  the  narrative  contrasts  the  more 
abiding  effect  upon  Mary.  Before  Jesus  appeared  as  a  teacher,  thirty 
years  afterwards,  the  story  was  probably  forgotten  by  all  but  a  few 
earnest  souls.  If  His  woixls  and  works  did  not  prevent  the  mass  of 
the  Jews  from  rejecting  Him,  how  little  influence  would  this  story 
have  ! 

Ver.  10.  But  Mary.  Still  in  the  foreground. — Kept  all  these 
sayings.  She  kept,  or  more  exactly,  she  was  keeping,  continued  to 
keep,  in  her  memory,  all  these  sayings,  i.  e.,  all  these  things  now  spoken 
of. — Pondering  them  in  her  heart.  Revolving,  comparing,  re- 
flecting upon  them  in  the  quietude  of  her  heart.  She  possessed  '  the 
ornament  of  a  meek  and  quiet  spirit'  (1  Pet.  3:4).  This  accurate  de- 
tail favors  the  view  that  the  account  was  derived,  at  least  indirectly, 
from  her.     Evidently  she  had  not  a  full  understanding  of  the  matter. 

Ver.  20.  Returned,  i.  e.,  to  their  flock,  to  their  duty.  Angelio 
revelations  did  not  make  them  unfaithful  shepherds.  But  their  ordi- 
nary duty  was  made  glad  by  what  they  had  heard  and  seen.  We  hear 
no  more  of  them.  Van  Oosterzee  :  'They  probably  fell  asleep,  before 
the  beginning  of  our  Lord's  public  ministry,  with  the  recollection  of 
this  night  in  their  hearts,  and  a  frame  of  mind  like  that  of  the  aged 
Simeon.  Their  names,  unknown  on  earth,  are  written  in  heaven,  and 
their  experience  is  the  best  example  of  the  first  beatitude.    Matt.  5  :  3.' 

Lessons  from  the  Nativity :  God  has  in  every  birth  His  admirable 
work.  But  God  to  be  a  child,  that  is  the  miracle  of  miracles.  The 
great  God  to  be  a  little  babe  ;  the  Ancient  of  Lays  to  become  an  infant; 
the  King  of  eternity  to  be  two  or  three  months  old,  the  Almighty  Je- 
hovah to  be  a  weak  man  ;  God  immeasurably  great,  whom  heaven  and 
earth  cannot  contain,  to  be  a  babe  a  span  long;  He  that  rules  the  stars 
to  suck  a  woman's  nipple;  the  founder  of  the  heavens  rocked  in  a 
cradle  ;  the  swayer  of  the  world  swathed  in  infant  bands — it  is  a  most 
incredible  thing.  The  earth  wondered,  at  Christ's  nativity,  to  see  a 
new  star  in  heaven  ;  but  heaven  might  rather  wonder  to  see  a  new  Sun 
on  earth. — Glory  and  shame,  the  highest  heavens  and  the  lowly  manger, 
angels  and  shepherds,  how  much  in  keeping  with  the  birth  of  the  God- 
3 


34  LUKE  II.  [2:  21. 

Chapter  2:  21-39. 

The  Circumcision  and  Presentation  in  the  Temple. 

21  And  when  eight  days  were  fulfilled  for  circumcising 
him,  his  name  was  called  Jesus,  which  was  so  called 
by  the  angel  before  he  was  conceived  in  the  womb. 

man,  God  emptying  Himself  to  become  man  !  If  it  be  poetry  and  not 
history,  then  the  poet  would  be  greater  than  the  hero  (Rousseau).  This 
fact  called  for  angels'  highest  strains,  and  ever  since  has  been  stimula- 
ting the  '  men  of  God's  good  pleasure  '  to  voice  their  thanksgiving  for 
1  peace  on  earth,'  in  a  way  not  discordant  with  that  song  of  the  future, 
in  which  angels  and  redeemed  men  shall  unite  to  praise  the  Babe  of 
Bethlehem,  to  sing  the  eternal  Gloria  in  Excelsis. 

The  Circumcision  and  Presentation  in  the  Temple,  vers.  21-39, 

As  one  of  the  Jewish  people,  the  child  was  circumcised  the  eighth  day,  and  then  the 
name  Jesus  was  formally  given  Him.  To  the  account  of  the  redemption  from  the  tem- 
ple services  on  the  day  of  purification  (vers.  22-241,  Luke  adds  that  of  the  recognition 
of  the  infant  Messiah  by  two  godly  persons,  Simeon  and  Anna  (vers.  25-38). 

The  order  of  events.  1.  The  flight  into  Egypt  (Matt.  2  :  13-21;  must  have  occurred 
after  the  presentation  in  the  temple,  and  before  the  return  to  Nazareih.  The  journey 
could  not  have  been  made  during  the  forty  days,  and  Matthew's  account  makes  it  per- 
fectly obvious  that  the  flight  took  place  from  Bethlehem.  2.  The  Adoration  of  the  Magi 
took  place  about  the  time  of  the  presentation  in  the  temple.  The  traditional  date 
(January  fi),  the  thirteenth  day  after  our  Lord's  birth,  is  to  be  rejected.  So  long  an 
interval  (twenty-seven  days)  is  opposed  by  Matt.  2:  13,  which  indicates  a  speedy  warn- 
ing to  Joseph.  Nor  would  Herod  have  postponed  so  long  the  murder  of  the  Innocents. 
On  the  other  hand,  there  was  no  reason  why  Joseph  and  Mary  should  remain  long  in 
Bethlehem  after  the  purification,  and  ver.  39  indicates  that  they  did  not.  It  is  uncer- 
tain, however,  which  came  first.  The  priority  of  the  presentation  has  been  urged,  because 
after  the  visit  of  the  Magi  and  the  revelation  of  danger,  the  parents  would  scarcely 
venture  into  the  temple;  because  after  the  presents  from  the  wise  men  Mary  would 
not  have  brought  the  offering  of  poverty  ;  because  it  seems  more  likely  that  the  child 
would  first  receive  the  homage  of  pious  Israelites  and  then  of  the  representatives  of 
the  Gentiles.  On  the  other  hand,  however,  it  may  be  said  that  there  6eems  to  be  no 
nece-sity  for  the  dela)r  of  the  holy  family  in  Bethlehem  after  the  presentation.  In  any 
case  the  revelation  of  danger  made  to  Joseph  followed  the  presentation,  6ince  he  obeyed 
at  once  (Matt.  2 :  14). 

Ver.  21.  Eight  days.  Comp.  chap.  1:  59. — Jesus.  Comp.  Matt. 
1  :  21. — Which  -was  so  called  by  the  angel.  Comp.  chap.  1; 
31.  This  naming  was  an  act  of  obedience  and  of  faith  on  the  part  of 
both  Mary  and  Joseph  (comp.  Matt.  1:  21,  25).  Although  Joseph  is 
less  prominent  in  the  account  before  us,  he  must  have  been  convinced. 
This  verse  gives  the  greater  prominence  to  the  naming  of  the  Saviour, 
but  the  circumcision  has  a  significance.     He  was  made  under  the  law, 


2:  22-2  .]  LUKE  II.  35 

22  And  when  the  days  of  their  purification  according 
to  the  law  of  Moses  were  fulfilled,  they  brought  him 

23  up  to  Jerusalem,  to  present  him  to  the  Lord  (as  it  is 
written  in  the  law  of  the  Lord,  Every  male  that 
openeth  the  womb  shall  be  called  holy  to  the  Lord), 

24  and  to  offer  a  sacrifice  according  to  that  which  is  said 
in  the  law  of  the  Lord,  A  pair  of  turtledoves,  or  two 

that  He  might  redeem  us  from  the  law ;  as  a  born  Jew,  and  as  One 
who  fulfilled  the  law  for  us,  He  was  circumcised. 

Yer.  22.  Their  purification.  This  refers  to  Mary  and  Joseph, 
rather  than  to  Mary  and  the  child.  In  Lev.  12 :  4-6,  there  is  no  hint 
of  the  purification  of  the  child.  The  presence  of  Joseph  was  required 
by  the  law  respecting  the  redemption  of  the  first-born  (see  on  ver.  23), 
and  the  ceremonial  uncleanness,  which  lasted  until  the  fortieth  day  in 
the  case  of  a  male  child  (Lev.  12:  2-4),  affected  the  husband. 

Ver.  23.  In  the  law  of  the  Lord.  Ex.  13  :  2,  freely  quoted  in 
explanation  of  the  presentation. — Every  male  that  openeth  the 
womb,  i,  e.,  every  first  born  male  ('  both  of  man  and  of  beast ').  The 
sacrifice  (ver.  24)  was  required  in  every  case,  but  the  presentation 
only  in  the  case  of  the  first-born  son.  The  requirement  respecting  the 
first-born  was  in  remembrance  of  the  sparing  of  the  first-born  of  the 
Israelites  in  Egypt  (Ex.  13:  2;  Num.  8:  17).  Instead  of  the  first- 
born, however,  God  took  the  tribe  of  Levi  for  the  service  of  the  sanc- 
tuary (Num.  3:  12;  8:  14-18).  At  the  time  of  this  substitution  the 
number  of  the  first-born  in  excess  of  the  Levites  must  be  redeemed  by 
the  payment  of  five  shekels  for  each  one  (Num.  3:  44-51).  After- 
wards, it  appears  (Num.  18  :  15,  16,)  that  every  first-born  son  was  pre- 
sented and  redeemed  by  the  payment  of  this  amount.  He  who  was 
Himself  Priest  and  Temple,  doing  God's  .--ervice  as  none  ever  did,  pro- 
bably submitted  to  the  form  of  redemption  from  the  temple  service. 
Our  Lord's  subsequent  conduct  in  cleansing  the  temple,  shows  how 
little  He  regarded  the  payment  of  legal  claims  as  satisfying  His  zeal  for* 
God's  house  (John  2:  13-17). 

Ver.  24.  According,  etc.  The  offering  was,  according  to  Lev. 
12:  6:  'a  lamb  of  the  first  year  for  a  burnt-offering,  and  a  young 
pigeon,  or  a  turtle-dove,  for  a  sin-offering.'  In  the  case  of  poverty: 
A  pair  of  tuitle  doves,  or  two  young  pigeons  (Lev.  12:  8). 
Joseph  and  Mary  were  not  rich,  but  extreme  poverty  is  not  to  be  in- 
ferred from  this  offering.  If  they,  while  sojourners  in  Bethlehem,  had 
also  to  pay  five  shekels  at  this  time,  there  would  be  a  sufficient  reason 
for  their  availing  themselves  of  this  provision  of  the  law  for  those  who 
were  not  rich.  '  Mary  cannot  bring  a  lamb  for  an  offering  :  she  brings 
something  better,  even  the  true  Lumb  of  God,  into  the  temple '  (Van 
Oosterzee). 


36  LUKE  II.  [2:  25-29. 

25  young  pigeons.  And  behold,  there  was  a  man  in  Jeru- 
salem, whose  name  was  Simeon ;  and  this  man  was 
righteous  and  devout,  looking  for  the  consolation  of 

26  Israel :  and  the  Holy  Spirit  was  upon  him.  And  it 
had  been  revealed  unto  him  by  the  Holy  Spirit,  that 
he  should  not  see  death,  before  he  had  seen  the  Lord's 

27  Christ.  And  he  came  in  the  Spirit  into  the  temple  : 
and  when  the  parents  brought  in  the  child  Jesus,  that 
they  might  do  concerning  him  after  the  custom  of  the 

28  law,  then  he  received  him  into  his  arms,  and  blessed 
God,  and  said, 

29  Now  lettest  thou  thy  l  servant  depart,  O  2  Lord. 

1  Gr.  bondservant.  2  Gr.  Master. 

Ver.  25.  Simeon.  According  to  some,  this  was  the  son  of  the 
famous  Rabbi  Hillel,  and  father  of  Gamaliel  the  teacher  of  Paul  (Acts 
34).  The  Rabbis  say  that  Jesus  was  born  in  the  days  of  Rabbi  Simeon, 
son  of  Hillel.  But  the  name  was  very  common  ;  ver.  20  suggests  that 
this  man  did  not  live  long  afterwards,  while  Rabbi  Simeon  was  alive 
in  a.  d.  13 ;  and  the  language  here  does  not  point  to  a  famous  man. 
Another  untrustworthy  tradition  describes  him  as  blind,  but  receiving  his 
sight  on  the  approach  of  the  child  Jesus. — Righteous,  as  regards  the 
law,  and  devout,  religiously  conscientious  (comp.  Acts  2:  5;  8:  2). 
—  Looking  for  the  consolation  of  Israel,  i.  e.t  for  tho  coming  of 
the  Messiah  to  console  Israel  after  the  sorrows  (dolores  Messise),  which 
according  to  the  common  belief  should  precede  that  coming.  Comp. 
ver.  38  — And  the  Holy  Spirit  was  upon  him.  This  explains 
the  subsequent  revelation. 

Ver.  26.  Should  not  see  death.  Comp.  Ps.  89:  48;  John  8: 
51  ;  Heb.  11 :  5  ;  also  the  phrase  '  taste  of  death  '  (Matt.  16  :  28  ;  Ileb. 
2;  9). — The  Lord's  Christ,  i.  e.,  'the  Messiah  of  Jehovah.'  It  is 
implied  that  Simeon  was  vei-y  old,  and  would  die  soon  after.  How 
this  revelation  was  made  is  not  hinted. 

Ver.  27.  And  he  came  in  the  Spirit  into  the  temple.  Ilia 
steps  were  ordered  by  the  Spirit,  in  the  power  of  which  he  lived.  The 
Spirit  led  him  thither  to  meet  this  child,  whom  he  was  enabled,  by  the 
same  Spirit,  to  recognize  as  the  Messiah. 

Ver.  29.  The  words  of  Simeon  are  poetic  in  their  form,  and  even  in 
a  translation  retain  their  peculiar  beauty  The  song  is  called  Nunc 
Dimittis,  from  the  opening  ^-ords  in  the  Latin  version.  Like  the 
Magnificat  and  Benedictus,  it  is  adapted  to  the  peculiar  time  and  cir- 
cumstances assigned  in  the  narrative. — Now  lettest  thou  thy  ser- 
vant depart,  or,  '  now  dost  thou  release  thy  servant.'  The  word 
'  servant '  corresponds  with  Lord,  i.  e.,  '  master,'  not,  Jehovah.    Death 


2:  30-34.]  LUKE  II.  37 

According  to  thy  word,  in  peace ; 

30  For  mine  eyes  have  seen  thy  salvation, 

31  Which  thou  hast  prepared   before  the  face  of  all 

peoples ; 

32  A  light  for  2  revelation  to  the  Gentiles, 
And  the  glory  of  thy  people  Israel. 

33  And  his  father  and  his  mother  were  marvelling  at  the 

34  things  which  were  spoken  concerning  him;  and  Simeon 

1  Or,  the  unveiling  of  the  Gentiles. 

is  regarded  as  the  dismissal  from  honorable  servitude. — According 
to  thy  word,  i.  e.,  the  revelation  mentioned  in  ver.  26. — In  peace, 
in  the  fullest  sense  of  happiness,  blessedness.  This  is  the  result  of  the 
release  asked  for. 

Ver.  30.  Have  seen.  These  words  are  emphatic  ;  probably  the 
tradition  respecting  previous  blindness  was  suggested  by  them. — Thy 
salvation,  i.  e.t  the  Messianic  deliverance.  He  sees  the  world's  sal- 
vation, while  beholding  the  form  of  a  helpless  child.  The  prominence 
given  by  Simeon  to  '  salvation '  rather  than  to  the  person  of  the  child, 
confirms  the  early  date  of  the  song.  It  also  indicates  that  Simeon  had 
not  heard  of  the  wonderful  occurrences  which  preceded. 

Ver.  31.  All  peoples,  both  Jews  and  Gentiles,  as  the  next  verse 
shows.  The  past  tense  is  used  from  a  prophetic  point  of  view,  as  in 
the  songs  of  Mary  and  Zacharias. 

Ver.  32.  Alight.  This  defines  '  salvation.' — For  revelation  to 
the  Gentiles.  Comp.  Is.  49  :  6,  where  there  is  a  similar  prophecy. 
The  idea  is  that  of  Old  Testament  prophecy  :  The  light  of  the  world 
rises  in  Israel,  extends  its  influence  to  other  nations,  which  submit  to 
the  Messiah  and  receive  the  light  of  truth.  Comp.  Is.  2  :  2  ;  11  :  10  ; 
44  :  5.  The  marginal  rendering  seems  far  less  correct. —  And  the 
glory.  This  also  defines  '  salvation  ;'  some  take  it  as  defining  '  light,' 
but  this  destroys  the  poetic  parallelism,  and  is  otherwise  objectionable. 
The  end  proposed  is  not  the  glory  of  Israel,  but  the  coming  of  the  Mes- 
siah, and  His  salvation  is  the  true  glory  of  Israel,  that  which  really  ex- 
alts it  above  other  nations,  that  for  which  it  was  chosen. 

Ver.  33.  And  his  father.  'Joseph'  was  substituted  at  an  early 
date.  'The  parents'  are  spoken  of  in  ver.  27  (comp.  the  words  of 
Mary,  ver.  48).  Our  Lord,  however,  is  never  represented  as  calling 
Joseph  by  this  title.  The  use  of  it  by  Luke  involves  no  contradiction 
of  his  previous  statements.  To  have  avoided  the  term  would  look  like 
the  over-carefulness  of  an  inventor.  —  Were  marvelling,  while 
Simeon  was  speaking.  Although  this  was  only  a  confirmation  of  the 
more  direct  revelations  previously  made,  their  wonder  is  made  more 
prominent  than  their  faith. 

Ver.  34.  Blessed  them.  The  ordinary  benediction  of  a  pious 
old  man. — Unto   Mary  his  mother.     This  indicates  that  Simeon 


38  LUKE  II.  [2 :  35,  36. 

blessed  them,  and  said  unto  Mary  his  mother,  Behold 
this  child  is  set  for  the  falling  and  rising  up*  6f  many 
in  Israel;  and  for  a  sign  which  is  spoken  against; 

35  yea  and  a  sword  shall  pierce  through  thine  own  soul ; 
that  thoughts  out  of  many  hearts  may  be  revealed. 

3G  And  there  was  one  Anna,  a  prophetess,  the  daughter 

*  awl  the  rising. — Amer.  Com. 

knew  (by  revelation  we  infer)  something  of  her  peculiar  relation  to 
the  child.  He  now  alludes  to  the  sufferings  of  the  Messiah,  already 
foretold  by  the  Old  Testament  prophets.  This  further  revelation  may 
have  been  needed  to  prevent  undue  elation  on  the  part  of  Mary. — 
Is  set,  lit.,  'lieth.'  The  reference  is  to  lying  in  an  appointed  place, 
probably  with  an  allusion  to  the  'stone  of  stumbling'  (Isa.  8:  14; 
Rom.  9 :  33  ;  comp.  1  Peter  2:  8). — For  the  falling  and  rising  up 
of  many.  The  rendering  of  the  American  Revisers :  ■  the  falling 
and  the  rising  of  many,'  brings  out  the  view,  that  this  refers  to  two 
classes  :  some  fall  through  unbelief,  stumbling  at  this  rock  of  offence  ; 
others  are  raised  up  through  faith  and  holiness.  '  The  fall  and  rising 
again'  (as  in  A.  V.)  points  to  but  one  class:  those  first  humbled  by  a 
sense  of  sin,  and  then  raised  again  by  this  Saviour;  but  'again'  is  not 
necessarily  implied.  The  rendering  of  the  English  Revisers  fails  to 
indicate  their  view. — And  for  a  sign  which  is  spoken  against. 
This  refers  to  the  future ;  but  the  present  is  used  of  what  is  charac- 
teristic. This  prophecy  was  fulfilled  during  His  earthly  life  ;  the 
culmination  was  the  cross,  which  as  the  sign  of  salvation  has  not  yet 
lost  its  offence  (Gal.  5:  11). 

Ver.  35.  Yea  and  a  sword  shall  pierce  through  thine  own 
soul.  The  sentence  is  parallel  with  the  last,  and  should  not  be  put 
in  parentheses.  The  rejection  and  suffering  of  Christ  has  just  been 
indicated ;  with  this  the  grief  of  Mary  will  correspond.  The  culmi- 
nation of  her  grief  is  at  the  culmination  of  His  sorrows :  the  sword 
pierces  deepest  at  the  cross.  This  ancient  interpretation  is  preferable 
to  later  ones :  such  as  a  reference  to  Mary's  anguish  for  sin,  or  her 
doubt  about  the  Mesaiahship  of  her  Son. — That  thoughts  out  of 
many  hearts  may  be  revealed.  Neutrality  with  respect  to  this 
one  will  be  impossible.  Whether  men  fall  or  rise,  the  appearance  of 
this  child  will  reveal  their  secret  heart,  and  this  will  be  done  through 
the  cross,  to  which  there  is  a  latent  reference  throughout.  The  test  is 
faith  in  the  Crucified  One  (1  Cor.  1:  23,  24). 

Ver.  3G.  One  Anna.  One  is  supplied  to  relieve  the  English 
construction. — A  prophevess,  so  called  previous  to  this  time. — 
Phanuel.  The  name  of  her  husband  is  not  mentioned,  probably 
because  he  had  been  so  long  dead.  Nothing  further  is  known  of  father 
or  daughter,  though  tradition  has  been  busy  in  supplementing  the 
narrative. — She  was  of  a  great  age.     From  this  point  to   '  four- 


2:  37-39.]  LUKE  II.  39 

of  Phanuel,  of  the  tribe  of  Asher  (she  was  1  of  a  great 
age,  having  lived  with   a  husband  seven  years  from 

37  her  virginity,  and  she  had  been  a  widow  even  for  * 
fourscore  and  four  years),  which  departed  not  from 
the  temple,  worshipping  with  fastings  and  supplica- 

38  tions  night  and  day.  And  coming  up  at  that  very 
hour  she  gave  thanks  unto  God,  and  spake  of  him  to 
all  them  that  were  looking  for  the  redemption  of  Je- 

39  rusalem.  And  when  they  had  accomplished  all  things 
that  were  according  to  the  law  of  the  Lord,  they  re- 
turned into  Galilee,  to  tfteir  own  city  Nazareth. 

1  Gr.  advanced  in  many  days.  *  even  unto. — Atner.  Com. 

score  and  four  years '  (ver.  37),  the  description  is  parenthetical,  re- 
ferring to  the  particulars  of  her  great  age. 

Ver.  37.  Even  for  fourscore  and  four  years.  'Unto,'  the 
rendering  of  the  American  Kevisers,  is  more  in  accordance  with  the 
literal  sense  of  the  correct  reading.  It  implies  that  she  was  now 
eighty-four  years  old,  not  a  widow  for  that  period.  This  is  evidently 
mentioned  as  a  commendation  (comp.  1  Tim.  5 :  3,  5),  especially  as  it 
is  plainly  intimated  that  she  was  young  at  the  death  of  her  husband. 
— "Which,  etc.  She  not  only  appeared  in  the  temple  at  the  ordinary 
hours  of  prayer,  and  on  ordinary  fast  days  (Monday  and  Thursday), 
but  her  life  was  devoted  entirely  to  religious  exercises.  The  tradition 
that  Mary  had  been  brought  up  under  her  guidance  in  the  temple  is 
groundless.  Simeon  and  Anna  '  stand  in  striking  contrast  to  the  infant 
Saviour,  exemplifying  the  Old  Covenant  decaying  and  waxing  old  be- 
fore the  New,  which  is  to  grow  and  remain.'     Van  Oosterzee. 

Ver.  38.  At  that  very  hour,  i.  e.,  when  the  meeting  with  Simeon 
took  place. — Gave  thanks  unto  God,  according  to  the  better  sup- 
ported reading.  She  gave  praise  to  the  Father  for  sending  the  Messiah. 
— Spake  of  him.  Evidently  of  the  child. — To  all  them,  etc. 
Not  openly  to  every  body,  but  to  the  circle  of  pious  people  expecting 
the  Messiah.  This  probably  took  place  on  the  spot  (comp.  ver.  17). 
It  may  have  been  the  hour  of  prayer,  when  numbers  of  this  class 
would  be  present. — For  the  redemption  of  Jerusalem.  The 
correct  reading  requires  this  rendering,  which  refers  to  the  same 
Messianic  expectation  indicated  by  the  A.  V.,  but  points  to  Jerusalem 
as  the  place  where  redemption  would  begin.  These  expectant  souls 
were  probably  obscure  persons,  and  any  extended  knowledge  of  the 
prophecies  respecting  this  child  would  be  checked  by  the  flight  to 
Egypt  and  the  withdrawal  to  Nazareth.  Thus  the  accounts  of  Matthew 
ami  Luke  undesignedly  supplement  each  other. 

Ver.  39.  They  returned  into  Galilee,  to  their  own  city 
Nazareth.    Of  itself  this  suggests  that  Joseph  and  Mary  went  directly 


40  LUKE  II.  [2 :  40. 

Chapter  2:  40-52. 

The  Childhood  of  Jesus. 

40      And  the  child  grew,  and  waxed  strong,  !  filled  with 
wisdom  :  and  the  grace  of  God  was  upon  him. 

1  Gr.  becoming  full  of  ivisdom. 

and  immediately  from  Jerusalem  to  Nazareth.  But  this  is  not  ex- 
pressly stated.  It  is,  however,  difficult  to  suppose  that  Luke  had  seen 
Matthew's  account,  or  vice  versa. 

The  Childhood  of  Jesus,  vers.  40-52. 

In  ver.  40,  Luke  sums  up  the  events  of  years  in  a  single  verse.  The  whole  period 
of  childhood  is  here  included.  "Vers.  41-51  give  an  example  of  the  wisdom  just  spoken 
of  (ver.  40),  the  more  significant  because  the  incident  occurred  at  the  age  (twelve  years) 
when  a  Jewish  boy  became  a '  6on  of  the  law,'  was  first  fully  subjected  to  the  obedieuce 
of  the  law.  The  whole  story  is  told  so  simply,  wih  such  internal  marks  of  trulhful- 
ness,  that  no  reason  for  rejecting  it  can  be  found.  It  is  in  marked  contrast  with  the 
unnatural  fictions  of  the  Apocryphal  Gospels. 

On  our  Lord's  Childhood.  It  was  a  real  childhood  and  youth  ripening  into  man- 
hood. Here  where  Scripture  is  well  nigh  silent,  we  find  an  unanswerable  argument 
for  the  doctrine  of  the  Divine-human  Person  of  Christ  We  find  no  trace  of  any  con- 
tact with  the  learning  of  those  days ;  there  was  no  school  of  philosophers  in  despised 
Nazareth.  Nor  can  He  be  ranked  with  self-made  men  of  genius.  For  while  these  too 
have  been  deprived  of  living  teachers,  their  development  can  still  be  accounted  for  by 
the  use  of  other  educational  means,  and  we  have  to  trace  the  energy  with  which  such 
have  sought  these  means  and  improved  them.  The  character  of  His  subsequent  teach- 
ing forbids  the  theory  that  He  thus  attained  His  knowledge.  It  is  too  unique  to  be  the 
result  of  study.  Schaff  (The  Person  of  Chi  ist) :  '  He  confined  Himself  strictly  to  reli- 
gion. But  from  that  centre  He  shed  light  over  the  whole  world  of  man  and  nature. 
In  this  department,  unlike  all  other  great  men.  even  the  prophets  and  the  Apostles, 
He  was  absolutely  original  and  independent.  He  taught  the  world  as  one  who  had 
learned  nothing  from  it  and  was  under  no  obligation  to  it.  He  spoke  from  Divine  in- 
tuition as  one  who  not  only  knows  the  truth,  but  who  is  the  truth,  and  with  an  autho- 
rity which  commands  absolute  submission,  or  provokes  rebellion,  but  can  never  be 
passed  by  with  contempt  or  indifference.  His  character  and  life  were  originated  and 
sustained  in  spite  of  circumstances  with  which  no  earthly  force  could  have  contended, 
and  therefore  must  have  had  their  real  foundation  in  a  force  which  was  supernatural 
and  Divine.' 

Ver.  52  is  another  of  the  brief  conclusions,  peculiar  to  Luke,  especially  in  chapters 
1  and  2. 

Ver.  40.  And  the  child  grew.  Comp.  the  account  of  .Tohn's 
youth  (chap.  1:  80).  The  next  paragraph  illustrates  what  is  stated  in 
this  verse,  and  verse  52  repeats  and  extends  the  statement.  Growth 
of  body  is  mentioned  first,  a  point  not  to  be  overlooked. — And  waxed 


2:  41-48.]  LUKE  II.  41 

41  And  his  parents  went  every  year  to  Jerusalem  at  the 

42  feast  of  the  passover.     And  when  he  was  twelve  years 

43  old,  they  went  up  after  the  custom  of  the  feast ;  and 
when  they  had  fulfilled  the  days,  as  they  were  return- 
ing, the  boy  Jesus  tarried  behind  in  Jerusalem ;  and 

strong.  The  words  '  in  spirit '  are  inserted  from  chap.  1 :  80,  and 
refer  the  statement  to  mental  and  spiritual  development ;  but  without 
this  interpolation  the  sense  is :  Our  Lord  in  His  genuine  human  de- 
velopment grew  strong  as  He  grew  in  body,  had  a  healthy  physical 
growth. — Filled  with  w is dom.  See  marginal  note.  In  mind  and 
spirit  too  He  grew.  This  being  filled  with  wisdom  was  an  increase  of 
knowledge  in  proportion  to  His  physical  growth,  including,  as  the 
next  incident  (especially  ver.  49)  plainly  implies,  an  increasing  con- 
sciousness of  God  as  His  Father,  an  awakening  of  His  own  Divine- 
human  consciousness,  a  recognition  of  Himself,  a  revelation  of  the 
wisdom  belonging  to  His  divine  nature.  For  this  •  wisdom '  was  in 
Him,  and  is  distinguished  from  what  is  stated  next:  and  the  grace 
of  God  (the  favor  of  God,  His  Father)  was  upon  him.  Comp. 
ver.  52. 

Ver.  41.  "Went,  were  accustomed  to  go. — At  the  feast  of  the 
passover.  The  male  Israelites  were  required  to  appear  at  the  three 
yearly  feasts  (Ex.  23:  14-17),  of  which  this  was  the  principal  one. 
Women,  according  to  the  teachings  of  a  prominent  Rabbi  (Hillel),  were 
bound  to  attend  the  passover  feast.  Mary  probably  went  from  pious 
motives,  rather  than  Rabbinical  rules. 

Ver.  42.  Twelve  yeais  old.  At  this  age  a  Jewish  boy  became 
1  a  son  of  the  law '  and  was  henceforth  bound  to  obey  the  law  in  the 
full  scope  of  its  requirements.  After  this  age  attendance  at  the  pass- 
over  was  necessary  ;  but  the  passage  before  us  gives  no  hint  that  this 
was  the  first  time  the  child  Jesus  had  accompanied  His  parents  thither. 
In  the  original,  vers.  42  and  43  form  but  one  sentence. 

Ver.  43.  Fulfilled  the  days.  The  seven  days  of  the  feast.  (Ex. 
12:  15;  Lev.  23 :  6;  Deut.  16:  2.)— Tarried  behind  in  Jerusa- 
lem. This  and  the  next  clause  are  the  emphatic  parts  of  the  sentence 
(vers.  42,  43). — And  his  parents  knew  it  not.  This  does  not 
imply  want  of  proper  care  on  their  part.  Such  a  child  had  not  been 
wont  to  cause  anxiety.  How  it  happened  is  not  stated.  The  main 
point  is,  that  He,  afterwards  (ver.  51)  and  before  so  obedient,  remained 
without  consulting  His  parents,  and  justified  Himself  for  so  doing  (ver. 
49).  His  action  was  occasioned  by  an  irresistible  longing  to  remain  in 
the  sacred  city  and  in  the  house  of  God.  This  longing  He  gratified 
without  consulting  those  to  whom  He  ordinarily  owed  obedience. 
Such  conduct  would  have  been  disobedience,  implying  moral  imperfec- 
tion, if  Jesus  were  not  more  than  man.  The  sole  justification  is  in  the 
higher  relationship  He  asserts  (ver.  49). 


42  LUKE  II.  [2:  44-47. 

44  his  parents  knew  it  not ;  but  supposing  him  to  be  in 
the  company,  they  went  a  day's  journey;  and  they 
sought  for  him  among  their  kinsfolk  and  acquaintance: 

45  and  when  they  found  him  not,  they  returned  to  Jeru- 

46  salem,  seeking  for  him.  And  it  came  to  pass,  after 
three  days  they  found  him  in  the  temple,  sitting  in  the 
midst  of  the  *  doctors,  both  hearing  them,  and  asking 

47  them  questions :  and  all  that  heard  him  were  amazed 

1  Or,  teachers. 

Ver.  44.  In  the  company.  The  band  of  fellow-travellers.  These 
caravans  were  often  large,  and  usually  made  up  of  those  from  the 
same  district. — A  day's  journey.  During  the  day  no  anxiety  would 
be  felt  respecting  so  obedient  a  child,  but  at  night  He  would  be  ex- 
pected to  rejoin  His  parents. — Kinsfolk  and  acquaintance.  This 
was  natural,  and  shows  the  composition  of  the  caravan. 

Ver.  45.  Returned  to  Jerusalem,  seeking  for  him,  i.  e..  on 
the  way  as  they  returned. 

Ver.  46.  After  three  days.  Reckoned  from  the  time  when  they 
missed  Him:  one  day  returning  (possibly  part  of  another,  as  they 
searched  on  the  way),  another  of  search  in  Jerusalem,  the  third  day 
that  of  finding  Him.  Others  prefer  to  reckon  from  their  departure  out 
of  Jerusalem  :  one  day  out,  one  to  return,  the  third  of  search.  Either 
is  preferable  to  the  theory  that  three  full  days  were  spent  in  looking 
for  Him  in  Jerusalem.  He  must  have  been  most  of  the  time  in  the 
temple,  and  it  would  scarcely  take  them  so  long  to  tbink  of  searching 
for  Him  there. — In  the  temple.  In  one  of  the  porches  of  the  court 
of  the  women.  They  found  Him  where  Mary  might  go  (ver.  48),  and 
in  these  porches  the  Rabbis  held  their  schools. — Sitting  in  the 
midst  of  the  doctors,  or,  'teachers,'  the  Jewish  Rabbis.  There  is 
nothing  to  prove  that  He  sat  there,  as  a  teacher.  The  position  is  men- 
tioned to  show  that  He  was  not  hid,  but  where  He  could  easily  be  seen. 
Nor  can  it  be  proved  that  scholars  stood  and  teachers  sat  in  these  as- 
semblies. The  custom  in  the  East  is  for  scholars  to  sit  cross-legged  on 
the  floor.— Both  hearing  them,  and  asking  them  quest. ons. 
The  '  hearing'  is  mentioned  first,  which  opposes  the  idea  of  His  having 
taken  the  position  of  a  Rabbi.  'Asking  them  questions,'  was  simply 
in  accordance  with  the  Jewish  custom  :  the  scholars  asked  questions. 

Ver.  47.  Were  amazed  at  his  understanding  ;  as  manifested 
in  His  comprehension  of  the  subjects  (undoubtedly  religious)  under 
discussion. — His  answers.  This  is  added  as  the  special  ground  of 
amazement.  None  of  these  answers  have  been  preserved,  but  the  sub- 
sequent reply  to  Mary  indicates  the  wisdom  of  His  words.  But  we 
must  beware  of  the  improbable  and  unwarranted  view  that  He  spoke 
as  a  teacher,  or  oracularly.     '  A  lecturing,  demonstrating  child,  would 


2:  48,  49.]  LUKE  II.  43 

48  at  his  understanding  and  his  answers.  And  when 
they  saw  him,  they  were  astonished  :  and  his  mother 
said  unto  him,  ^on,  why  hast  thou  thus  dealt  with  us? 

49  behold,  thy  father  and  1  sought  thee  sorrowing.  And 
he  said  unto  them,  How  is  it  that  ye  sought  me  ?  wist 

1  Gr.  Child. 

have  been  an  anomaly,  which  the  God  of  order  would  never  have  ex- 
hibited' (Olshausen).  There  is  nothing  premature,  forced,  or  unbe- 
coming His  age,  and  yet  a  degree  of  wisdom  and  an  intensity  of  in- 
terest in  religion,  which  rises  far  above  a  purely  human  youth. 

Ver.  48.  They  (•".  <?.,  His  parents)  -were  astonished.  Comp. 
ver.  50. — His  mother  said  unto  him.  This  indicates  that  there 
was  a  special  reason  for  her  speaking  rather  than  Joseph.  But  the  an- 
swer shows  that  these  chapters  were  not  written  to  unduly  exalt  Mary. 
— Sen.  Greek,  'Child.' — Why,  etc.  There  is  a  tone  of  reproach  in 
the  question,  and  also  a  hint  that  Jesus  had  never  before  grieved  the 
mother's  heart.  This  separates  Him  at  once  from  all  other  boys. — 
Thy  father  and  I.  This  form  of  speech  was  required  by  usage. 
It  may,  however,  imply  that  Mary  had  never  told  her  son  of  the  re- 
markable circumstances  of  His  birth,  and  then  His  answer,  assuming 
a  knowledge  of  His  Father,  would  be  the  more  remarkable. 

Ver.  49.  How  is  it  that  ye  sought  me,  or,  'were  seeking 
me?'  A  boy  of  twelve  years  would  understand  the  mother's  anxiety. 
(In  Oriental  countries  maturity  comes  earlier  than  among  us.)  Were 
He  only  human,  the  answer  would  have  been  mocking.  But  'in  all 
the  simplicity  and  boldness  of  holy  childhood,'  He  expresses  astonish- 
ment that  they  had  not  known  where  He  would  be  and  where  He 
ought  to  be.  He  knew  and  felt  there  was  something  in  Him  and  in 
His  previous  history,  which  ought  to  be  knoivn  to  Mary  and  Joseph, 
that  justified  His  being  where  He  was  and  forbade  their  anxiety  about 
Him.  Mary's  reproach  implies  that  she  had  not  told  Him  of  the 
things  she  had  been  'pondering  in  her  heart'  (ver.  19).  This  makes 
the  answer  the  more  remarkable,  while  its  quiet  repose  shows  that  the 
child  was  superior  to  the  mother. — Wist  ye  not,  i.  e.\  'did  ye  not 
know.'  This,  like  the  previous  clause,  implies  that  they  ought  to  have 
known  this. — That  I  must  be.  This  points  to  moral  necessity, 
identical  with  perfect  freedom.  Our  Lord  afterwards  uses  it  of '  His 
appointed  and  undertaken  course  '  (Alford).  At  this  time  when  legal 
duty  fell  upon  a  Jewish  boy,  He  would  express  His  conviction  of  duty. 
It  represents  the  time  when  children  begin  to  feel  that  they  have  en- 
tered upon  'years  of  disci'etion,'  and  assumed  for  themselves  the  moral 
responsibility  hitherto  largely  resting  upon  their  parents. — In  my 
Father's  house.  Lit.,  'in  the  things  of  my  Father.'  It  may  mean: 
abiding  in,  occupied  in  that  which  belongs  to  my  Father,  to  His  honor 
and  glory,  including  all  places  and  employments  peculiarly  His.     The 


44  LUKE  II.  [2:  50,51. 

50  ye  not  that  I  must  be  l  in  my  Father's  house  ?  And 
they  understood  not  the  saying  which  he  spake  unto 

51  them.  And  he  went  down  with  them,  and  came  to 
Nazareth  ;  and  he  was  subject  unto  them :  and  his 
mother  kept  all  these  2  sayings  in  her  heart. 

*Or,  about  my  Father's  business.     Gr.  j'»  the  things  of  my  Father.  2  Or,  things. 

place  in  which  He  was,  is  in  any  case  included.  But  it  seems  best  to  re- 
strict the  sense  to  theplace.  Greek  usage  favors  this.  The  question  about 
seeking  Him  makes  it  necessary  to  accept  the  reference  to  the  temple 
as  the  primary  one,  even  if  the  wider  reference  is  not  excluded.  They 
need  not  have  sought  Him,  they  ought  to  have  known  where  to  find  Him. 
At  the  same  time  it  is  true  that  He  here  suggests  the  sphere  in  which 
He  lived,  whether  in  or  out  of  the  temple.  The  words  :  'my  Father,' 
assert  what  was  implied,  or  only  negatively  expressed,  in  the  previous 
part  of  the  response.  He  claims  God  as  His  Father,  and  not  only 
justifies  His  conduct  by  this  claim,  but  expresses  the  conviction  that 
they  should  have  recognized  it.  There  is  a  contrast  with  the  phrase, 
'thy  father'  (ver.  48).  This  is  the  first  recorded  utterance  of  Jesus, 
and  in  it  the  Divine-human  self-consciousness  is  manifest.  The  narra- 
tive suggests  that  this  was  the  first  time  words  of  this  deep  meaning 
had  fallen  from  His  lips.  Christ's  first  saying  was  not  a  moral  precept, 
but  a  declaration  concerning  His  relation  to  God.  The  calmness  of  the 
response  opposes  the  view  that  the  consciousness  of  this  relation  had 
not  previously  existed. 

Ver.  50.  And  they  understood  not  the  saying.  This  was 
natural,  even  after  the  remarkable  peculiarities  of  our  Lord's  birth. 
Twelve  years  had  passed  since  then,  and  their  faith  might  have  grown 
weaker.  While  they  knew  something  as  to  His  Person,  they  could  not 
understand  the  deeper  meaning  which  He  seemed  to  comprehend  so 
clearly  and  express  so  decidedly.  Further,  what  He  said  came  from 
Himself  and  not  from  their  information ;  this  obedient  child  deviated 
from  His  parents'  expectation,  and  calmly  justified  His  conduct.  No 
wonder  they  did  not  understand.  In  these  days  men,  after  all  the 
light  from  Christ's  life,  after  all  the  evidences  of  His  power  in  the 
Christian  centuries,  fail  to  understand  this  saying  of  His,  respecting 
His  own  Person. 

Ver.  51.  Was  subject  unto  them.  Rendering  full  obedience, 
probably  working  at  His  reputed  father's  trade  (Mark  6  :  2).  In  the 
light  of  ver.  49  this  obedience  appears  as  a  self-humiliation.  It  adds 
to  our  conception  of  the  completeness  of  His  vicarious  work  during 
these  long  years,  to  remember  that  there  were  other  children  in  the 
household  to  try  Him  in  the  ways  so  common  to  children.  The  passive 
virtues  could  scarcely  be  manifested  were  He  alone. — And  his 
mother,  etc.  Joseph  disappears  from  the  history  at  this  point.  He 
probably  died  at  some  time  during  the  eighteen  years  before  our  Lord's 


2 :  52.-3 :  1.]  LUKE  III.  45 

• ! . . — 

52      And  Jesus  advanced  in  wisdom  and  l  stature,  and  in 
2  favour  with  God  and  men. 

Chapter  3  :  1-14. 

The  Ministry  of  John  the  Baptirt. 

3 :  l     Now  in  the  fifteenth  year  of  the  reign  of  Tiberius 
Csesar,  Pontius  Pilate  being  governor  of  Judsea,  and 

1  Or,  age.  2  Or,  grace. 

ministry  began.  Mary  kept  all  these  sayings  in  her  heart  during  these 
years,  and  from  her  the  Evangelist  may  have  derived  his  information. 
Ver.  52.  Advanced,  not,  '  increased.'  —  In  wisdom  and  sta- 
ture, or,  '  age  ;'  see  Matt.  6  :  27.  rlhe  former  sense  is  included,  if  the 
latter  be  accepted. — In  favor  (or  'grace')  with  God  and  men. 
The  favor  with  God  found  expression  at  His  baptism,  and  that  expres- 
sion implies  sinless  perfection.  The  innocence  of  childhood,  free  in 
this  case  from  all  childish  faults,  developed  into  complete  holiness  of 
life.  During  this  time  was  performed  a  large  part  of  that  work  which 
the  second  Adam  must  do  as  fulfilling  the  law  for  others.  This  work 
found  '  favor  with  God.'  The  favor  with  men  was  probably  not  com- 
plete. Even  in  youth  He  must  have  testified  by  His  life  against  the 
worldly  people  of  Nazareth  (comp.  chap.  4:  28,  29).  The  exercise  of 
His  passive  virtues  must  have  been  constant  and  increasing.  This 
patient  waiting  has  a  lesson  never  more  needed  than  in  this  bustling 
age. 

The  Ministry  of  John  the  Baptist,  vers.  1-14. 

Parallel  passages :  Matt.  3  :  1-10 ;  Mark  1:16;  comp.  John  1 :  6,  7,  23.  The  minis- 
try of  John  is  narrated  by  all  four  Evangelists.  "While  Luke  gives  the  main  points 
stated  by  Matthew  and  Mark,  his  account  presents  some  striking  peculia;  ities.  Chief 
among  these,  in  this  paragraph,  is  the  chronological  notice  (ver.  1),  which  points  out 
the  exact  position  of  the  main  gospel  facts  on  the  wide  platform  of  universal  history, 
he  quotes  more  fully  from  Isaiah  (vers.  4-6).  Besides  the  general  statement  (vers.  7-9) 
which  agrees  with  Matthew's  account,  Luke  gives  several  particulars  exemplifying 
John's  teaching  (vers.  10-14).  This  is  the  fullest  report  of  John's  teachings  in  their 
ethical  bearings. 

Ver.  1.  Luke's  accuracy  appears  from  his  naming  here  no  less  than 
seven  official  personages,  from  the  Roman  emperor  to  the  Jewish  high 
priest  or  high  priests. — In  the  fifteenth  year  of  the  reign  of 
Tiberius  Caesar.  The  step-son  and  successor  of  Augustus.  The 
usual  (and  incorrect)  Christian  era  (a.  d.)  coincides  with  the  year  of 
Rome  (u.  c.)  754.  Augustus  died  Aug.  19,  u.  c.  767  (or  a.  d.  14, 
counting  u.  c.  754  as  a.  d.  1).  The  fifteenth  year  of  the  sole  reign  of 
Tiberius  was  from  August  19,  u.  c.  781,  to  the  same  day  782.  But  ho 
was  associated  with  Augustus  as  ruler  from  January,  705.     The  ex- 


46  LUKE  III.  [3:  2. 

— — m 

Herod  being  tetrarch  of  Galilee,  and  his  brother  Philip 

tetrarch  of  the  region  of  Itursea  and  Trachonitis,  and 

2  Lysanias  tetrarch  of  Abilene,  in  the  high-priesthood 

of  Annas  and  Caiaphas,  the  word  of  God  came  unto 

pression  translated :  '  of  the  reign  of,'  permits  us  to  reckon  from  either 
point.  Reckoning  from  January,  765,  'the  fifteenth  year'  -would  give 
from  January,  779,  to  January,  780,  as  the  date  of  John's  ministry. 
This  date  accords  better  with  the  fact  that  Christ  was  born  before  the 
death  of  Herod  (Matt.  2:  19),  which  occurred  u.  c.  750.  For  Jesus 
'  was  about  thirty  years  of  age '  (ver.  23)  at  the  time  of  His  baptism, 
which  took  place  some  time  after  John  began  to  preach.  The  other 
view  would  give  no  earlier  year  than  781  as  the  beginning  of  John's 
ministry,  and  would  lead  to  the  conclusion  that  our  Lord  was  thirty- 
two  years  old  when  He  was  baptized.  This  is  possible,  but  not  proba- 
ble. We  therefore  hold  that  the  year  spoken  of  is  u.  c.  779-780  (a.d. 
26-27).  On  the  date  of  our  Lord's  birth,  see  Introduction. — Pontius 
Pilate.  Fifth  governor  (procurator)  of  Judaea.  He  held  the 
office  from  u.  c.  779  to  789  (a.d.  26-36). — Herod.  Herod  Antipas, 
the  son  of  Herod  the  Great,  and  Malthace,  the  full  brother  of  Arche- 
laus  (Matt.  2:  22),  and  the  murderer  of  John  the  Baptist.  He  is  fre- 
quently spoken  of  in  the  Gospels.  He  was  tetrarch  of  Galilee 
from  u.  c.  750  to  792.  Periea  was  also  under  his  jurisdiction. — His 
brother  Philip.  Not  the  same  as  Philip,  the  first  husband  of  Hero- 
dias,  spoken  of  in  Mark  6 :  17,  and  alluded  to  in  Matt.  14:  3  and  ver. 
19,  who  was  disinherited  by  his  father,  and  remained  a  private  citi- 
zen. Philip  the  tetrarch  was  the  son  of  Herod  the  Great  and  Cleopa- 
tra, a  woman  of  Jerusalem,  the  fifth  and  last  wife  of  Herod.  He 
reigned  from  750  to  786,  and  was  the  best  of  Herod's  sons. — The 
region  of  Ituraea  and  Trachonitis.  The  north-eastern  part  of 
Palestine,  beyond  the  Sea  of  Galilee. — Lysanias,  tetrarch  of  Abi- 
lene, the  district  about  the  town  .of  Abila,  which  was  eighteen  miles 
north  of  Damascus.  Another  person  of  this  name  ruled  over  a  large 
district  in  the  same  region  about  sixty  years  before,  and  was  killed 
by  Antony.  All  the  territory  ruled  by  that  Lysanias  was  assigned  by 
Augustus  to  others,  except  Abilene,  which  therefore  seems  to  have 
had  a  separate  ruler.  He  is  named  by  Luke  alone  ;  but  a  good  many 
years  afterwards  the  district  was  called  '  Abila  of  Lysanias.' 

Ver.  2.  In  the  high-priesthood  of  Annas  and  Caiaphas. 
There  could  properly  be  but  one  high-priest,  holding  office  for  life  ; 
the  verse  therefore  suggests  some  peculiar  state  of  things.  From  other 
sources  we  learn,  that  Annas  had  been  high-priest,  but  was  deposed 
by  the  Romans  some  years  before ;  that,  after  a  number  of  changes, 
his  son-in-law  Caiaphas  was  made  high-priest,  holding  the  office  at 
this  time.  Annas,  however,  is  called  the  high-priest  in  Acts  4:  6, 
and  still  exercised  some  functions  of  the  office  (John  18:  13).  Annas 
was  probably  recognized  by  the  Jews  as  the    legitimate   high-priest, 


3:  3-5]  LUKE  III.  47 

3  John  the  son  of  Zacharias  in  the  wilderness.  And  he 
came  into  all  the  region  round  about  Jordan,  preach- 
ing the  baptism  of  repentance  unto  remission  of  sins; 

4  as  it  is  written  in  the  book  of  the  words  of  Isaiah  the 
prophet, 

The  voice  of  one  crying  in  the  wilderness. 
Make  ye  ready  the  way  of  the  Lord, 
Make  his  paths  straight. 

5  Every  valley  shall  be  filled, 

And  every  mountain  and  hill  shall  be  brought  low; 
And  the  crooked  shall  become  straight, 

while  Caiaphas  was  accepted  as  high-priest  de  facto,  whenever  contact 
with  Roman  authority  made  such  a  recognition  necessary.  The  name 
of  Annas  comes  first  on  account  of  his  age  and  influence.  Others  sup- 
pose that  the  two  alternated  yearly  in  the  office  ;  others,  that  Annas 
was  the  deputy  to  the  high-priest  (2  Kings  25:  18),  thus  evading  the 
Eoman  interference.  The  first  view  is  the  best,  especially  as  it  in- 
volves a  protest  against  the  unlawful  meddling  with  an  office  of  God's 
appointment. — The  word  of  God  came.  The  Old  Testament  for- 
mula for  prophetic  inspiration. — In  the  wilderness.  See  ch.  1 :  80. 
The  beginning  of  John's  ministry  is  referred  to. 

Ver.  3.  All  the  region  round  about  Jordan.  The  other 
accounts  speak  of  the  region  from  which  the  people  came ;  Luke  inti- 
mates that  John  preached  in  many  places  near  the  Jordan. — The 
baptism  of  repentance.  This  was  its  characteristic;  it  called  for 
repentance,  was  conditioned  upon  confession.  Comp.  ver.  8.  Bap- 
tism is  the  religious  and  ritual  application  of  water  as  a  sign  of  moral 
cleansing.  John's  baptism  was  by  immersion,  as  is  now  the  custom 
in  the  Eastern  Church.  See  on  the  parallel  passages. — Unto  remis- 
sion of  sins.  Toward  this  John's  baptism  pointed  ;  even  as  he  was 
the  forerunner  of  the  Saviour. 

Ver.  4.  Isaiah  the  prophet ;  chap.  40:  3-5.  Luke  quotes  most  fully. 
— The  voice,  etc.  After  long  silence,  another  prophetic  voice  came, 
literally  in  the  wilderness,  but  also  in  the  time  of  spiritual  desola- 
tion.— Make  ye  ready  the  way  of  the  Lord.  In  allusion  to  the 
oriental  usage  of  preparing  the  way  for  monarchs.  Jehovah's  way  is 
to  be  made  ready ;  but  that  the  prophecy  was  referred  to  the  coming 
of  the  Messiah,  is  evident  from  the  use  here  made  of  it. 

Ver.  5.  Every  valley,  etc.  The  removal  of  natural  obstacles 
from  the  path  of  an  approaching  conqueror  represents  the  removal  of 
moral  hindrances,  by  means  of  John's  preaching  of  repentance,  before 
the  coming  Messiah. 


48  LUKE  III.  [3 :  6-8. 

And  the  rough  ways  smooth ; » 

6  And  all  flesh  shall  see  the  salvation  of  God. 

7  He  said  therefore  to  the  multitudes  that  went  out  to 
be  baptized  of  him,  Ye  offspring  of  vipers,  who  warned 

8  you  to  flee  from  the  wrath  to  come  ?  Bi  ing  forth 
therefore  fruits  worthy  of  *  repentance,  and  begin  not 
to  say  within  yourselves,  We  have  Abraham  to  our 
father :    for   I   say   unto   you,   that   God    is  able   of 

1  Or,  your  repentance. 

Ver.  6.  The  salvation  of  God.  The  'salvation'  spoken  of  by 
Simeon  (chap.  2:  30).  If  any  doubt  exists  as  to  the  Messianic  refer- 
ence, this  verse  should  remove  it. 

Ver.  7.  He  said  therefore;  'because  he  preached  repentance, 
as  thus  foretold'  (vers.  4-G).  Habitual  saying  is  suggested  by  the 
tense  of  the  Avord  translated  '  said.' — To  the  multitudes.  Matthew 
says  that  similar  language  was  addressed  to  '  many  of  the  Pharisees  and 
Sadducees  '  (Matt.  3  :  7).  Either  the  multitudes  here  spoken  of  were 
made  up  largely  of  these  classes,  or  Matthew  refers  to  a  particular  oc- 
casion when  these  classes  were  specially  numerous  in  the  audience. 
In  any  case  John  found  that  many  of  his  hearers  were  drawn  into  the 
crowd  by  what  was  at  best  an  idle  curiosity,  and  he  therefore  adopts 
this  reproving  tone. — Ye  offspring  of  vipers.  Deceitful  and 
malicious  ;  but  there  is  probably  an  allusion  to  the  seed  of  the  Serpent 
(Gen.  3  :  15),  to  which  they  belonged  in  spite  of  their  descent  from 
Abraham. — Wno  warned  you.  The  surprise  is  that  they  took  the 
warning. — To  flee.  Either  in  appearance  or  in  reality  :  the  former 
sense  implies  rebuke  ;  the  latter,  a  demand  for  more  thorough  repent- 
ance.— The  wrath  to  come.  The  reference  is  to  the  troublous 
times  which  should  precede  the  ooming  of  the  Messiah  (Mai.  3  :  2 ;  4  : 
6),  rather  than  to  the  future  judgment.  But  a  troubled  couscience  i3 
implied  in  any  case. 

Ver.  8.  Therefore.  If  you  are  in  earnest. — Fruits  worthy  of 
repentance;  or,  'your  repentance.'  (In  Matthew  'fruit'  is  the 
correct  reading.)  Good  fruit  comes  from  a  good  tree,  and  John  strikes 
at  the  root  of  their  mistake  in  what  follows. — Begin  not  to  say 
within  yourselves.  Matthew  :  '  think  not ;'  but  the  sense  is  the 
same.  Do  not  make  this  excuse  when  conscience  tells  you  of  your  fail- 
ure to  bring  forth  such  fruit. — We  have  Abraham  to  our  father  ; 
or,  '  for  a  father.'  They  would  say  :  '  This  threatening  cannot  affect 
us :  we  are  children  of  Abraham,  born  heirs  of  the  promise  of  salva- 
tion.' But  this  Jewish  boast  was  the  Jewish  error. — For  God  is 
able.  Since  God's  grace  was  concerned,  it  was  not  dependent  on  the 
accident  of  human  birth  :  God's  power  could  do  His  pleasure  irrespec- 
tive of  this. — Of  these  stones.     Out  of  those  lying  on  the  bank  of 


3 :  9-12.]  LUKE  III.  49 

9  these  stones  to  raise  up  children  unto  Abraham.  And 
even  now  is  the  axe  also  laid  unto  *  the  root  of  the  trees : 
every  tree  therefore  that  bringeth  not  forth  good  fruit 9 

10  is  hewn  down,  and  cast  into  the  fire.     And  the  multi- 
tudes asked   him,  saying,  What  then  must  we  do? 

11  And  he  answered  and  said  unto  them,  He  that  hath 
two  coats,  let  him  impart  to  him  that  hath  none ;  and 

12  he  that  hath  food,  let  him  do  likewise.     And  there 
came   also  l  publicans  to   be  baptized,  and  they  said 

*  lieth  at. — Am.  Com. 
1  See  marginal  uote  on  Matt.  5  :  46. 

the  Jordan. — To  raise  up  children  unto  Abraham.  John  may 
not  have  known  of  the  future  calling  of  the  Gentiles,  but  he  implies 
that  spiritual  descent  is  more  than  natural  descent  from  Abraham 
(comp.  Rom.  4  :  16  ;  Gal.  3  :  7).  This  was  only  the  principle  which 
could  make  his  preaching  of  repentance  effective. 

Ver.  9.  And  even  now,  at  this  moment,  is  the  axe  also 
laid  unto,  or,  '  lieth  at.'  It  is  there  ready  for  use,  but  not  yet  applied. 
The  judgment  is  impending,  but  can  still  be  avoided. — The  root  of 
the  trees  ;  carrying  out  the  figure  begun  in  ver.  8 — Therefore. 
Because  the  axe  is  ready  for  use. — Is  hewn  down.  John  was  herald- 
ing the  unchangeable  law,  hence  he  does  not  say  '  will  be,'  but  '  is.' 
Into  the  fire.     A  figure  of  God's  righteous  judgment  (comp.  ver.  17). 

Ver.  10.  And  the  multitudes.  Those  of  them  whose  consciences 
had  been  touched  by  the  preaching.  What  shall  we  do  ?  The 
warning  of  John  had  referred  to  bringing  forth  fruit,  and  the  question 
is  very  natural  (comp.  similar  inquiries  after  Christian  preaching : 
Acts  2:  37;  16:  30;  22:  10;  also  John  6 :  28).  The  answer  given 
by  John  is  different  from,  but  not  opposed  to,  those  given  by  our  Lord 
and  His  apostles.  He  belonged  to  the  dispensation  of  the  law,  was  a 
preacher  of  repentance,  a  forerunner  of  the  Saviour.  His  answer  was 
correct,  but  necessarily  incomplete.  The  principle  is  that  of  unselfish- 
ness, which  is  set  forth  by  our  Lord,  in  the  Sermon  on  the  Mount,  as 
self-denj/ing  love.  This  is  the  link  between  the  two  preachers,  as  far  as 
moral  precepts  are  concerned. 

Ver.  11.  He  that  hath  two  coati,  etc.  The  principle  here 
set  forth  is  that  of  self-denying  love,  manifesting  itself  in  acts.  Giving 
clothing  and  food  to  those  in  need  of  them  is  an  obvious  form  of  such 
beneficence.  The  precept  was  no  new  one.  (Comp.  Isa.  58  :  7,  where 
th"  nature  of  true  fasting,  and  thus  of  true  repentance,  is  spoken  of.) 

\  er.  12.   Publicans.    The  tax-gatherers  employed  by  the  Romans, 
and   usually  of  a  disreputable  class,  because  their  employment  was 
odious  in  the  sight  of  a  patriotic  Jew,  and  because  the  method  of  col- 
lecting taxes  then  prevalent  (selling  the  privilege  for  a  given  district 
4 


50  LUKE  III.  [3:13-15. 

13  unto  him,  !  Master,  what  must  we  do  ?  And  he  said 
unto  them,  Extort  no  more  than  that  which  is  appointed 

14  you.  And  2  soldiers  also  asked  him,  saying,  And  we, 
what  must  we  do  ?  And  he  said  unto  them,  Do 
violence  to  no  man,  neither  3  exact  anything  wrong- 
fully ;  *  and  be  content  with  your  wages. 

Chapter  3 :   15-17. 
Johns  Prediction  of  the  Coming  Messiah. 

15  And  as  the  people  were  in  expectation,  and  all  men 

1  Or,  Teacher.  2  Gr.  soldiers  on  service.  3  Or,  accuse  any  one. 

*  Extort  from  no  man  by  violence,  neither  accuse  any  one  wrongfully. — Amer.  Com. 

to  the  highest  hidder)  encouraged  abuses,  inviting  the  aid  of  the  "worst 
class  of  the  people. — To  be  baptized.  There  is  no  reason  to  doubt 
their  sincerity,  especially  as  many  of  this  calling  afterwards  followed 
Jesus.  Still  their  presence  is  a  proof  of  the  great  influence  of  the 
power  of  John's  preaching. 

Ver.  13.  Extort  no  more.  Great  opportunity  for  extortion  was 
afforded  by  the  system  of  letting  out  the  collectorships  to  the  highest 
bidder ;  these  exactions  would  all  be  clear  profit. 

Ver.  14.  Soldiers.  Some  soldiers.  The  original  refers  to  those 
in  actual  service  at  the  time.  They  may  have  had  police  duty  to  per- 
ioral. That  they  were  foreign  mercenaries  employed  by  Herod  is  less 
likely,  since  the  inference  is  that  they  were  either  Jews  or  men  like 
Cornelius  (Acts  10). — Do  violence  to  no  one.  The  verb  first 
means  'to  shake  violently,'  then  to  oppress,  vex,  lay  under  contribu- 
tion, etc.  See  the  rendering  of  the  American  Revisers. — Neither 
exact  anything  "wrongfully.  Lit.,  neither  be  sycophants,  i.  e., 
play  the  spy,  be  informers,  slander,  etc.  For  such  conduct  military 
service,  in  those  days,  afforded  great  opportunity.  In  both  clauses  the 
rendering  of  the  American  Revisers  seems  more  satisfactory,  and  ex- 
plains itself. — Be  content  with  your  "wages.  Mutinies  on  ac- 
count of  pay  were  frequent,  especially  among  the  soldiers  of  dependent 
kings.  John  did  not  say :  Throw  away  your  arms  and  desert  your 
colors;  but:  Do  not  abuse  your  power.  His  exhortation  plainly  im- 
plies the  lawfulness  of  the  military  profession,  and  consequently  the 
right  of  war  under  certain  circumstances.  John  understood  his  audi- 
ence, yet  he  had  been  a  recluse.  Knowledge  of  human  nature  is  es- 
sential for  the  preacher  ;  but  a  careful  study  of  God's  Word  in  retire- 
ment may  be  a  better  means  of  obtaining  it  than  constant  intercourse 
with  the  world. 

Johris  Prediction  of  the  Coming  Messiah,  vers.  15-17. 
Parallel  passages:  Matt.  3 :  11, 12 ;  Mark  1 :  7,  8.     Matthew  and  Mark  pass  at  once 


3:  15,16.]  LUKE  III.  61 

reasoned  in  their  hearts  concerning  John,  whether 
16  haply  he  were  the  Christ ;  John  answered,  saying  unto 
them  all,  I  indeed  baptize  you  with  water ;  but  there 
cometh  he  that  is  mightier  than  I,  the  latchet  of  whose 
shoes  I  am  not  '  worthy  to  unloose :  he  shall  baptize 

1  Gr.  sufficient. 

to  the  announcement  of  the  coming  of  the  Messiah,  but  Luke  prefaces  it  with  a  de- 
scription of  the  state  of  expectation  prevalent  among  the  people  (ver.  15)  answering  to 
the  fuller  account  of  John  (1 :  19-25). 

Ver.  15.  The  people.  The  word  used  is  always  applied  to  the 
Jewish  people,  and  here  seems  to  refer  to  the  nation  as  a  whole.  John's 
preaching  had  moved  the  whole  nation. — Were  in  expectation. 
Waiting  for  him  to  declare  more  fully  who  he  was.  At  this  time  es- 
pecially, expectation  respecting  the  Messiah  would  be  aroused  :  for  the 
Jew^  were  under  the  Roman  yoke,  and  hoped  for  temporal  deliverance 
from  the  promised  Messiah.  Afterwards  a  formal  delegation  came 
from  Jerusalem  to  demand  an  explanation  from  him  (John  1  :  19-22). 
His  answers,  then,  though  misunderstood  by  his  questioners,  plainly 
declare  that  relation.— All  men  reasoned.  Not  that  all  thought 
he  was  the  Christ,  but  all  discussed  the  possibility  of  it. — Whether 
haply  he  were  the  Christ.  This  shows  both  the  deep  impression 
he  had  made,  and  the  hope  of  the  Jews.  Yet  with  such  a  hope  they 
rejected  Him  whom  John  pointed  out;  false  views  of  Scripture  com- 
bined with  wrong  habits  of  life  to  produce  this  result. 

Ver.  16.  Answered.  He  answered  the  direct  question  thus  (see 
John  1 :  25-27),  and  also  the  general  inquiry  among  the  people. — I 
indeed  baptize  you  with  water  ;  not,  '  in  water,'  though  this 
is  the  sense  in  Matt.  3:  11  (probably  not  in  Mark). — But  there 
cometh  he  that  is  mightier  than  I.  This  points  to  the  Mes- 
siah whom  John  expected  to  come  speedily,  and  it  assumes  the  same 
expectation  on  the  part  of  the  people.— The  latchet  of  whose 
shoes,  or,  'sandals.'  Sandals  such  as  were  then  worn  were  fastened 
with  a  strap. — I  am  not  worthy  to  unloose.  In  Matthew  the 
reference  is  to  bearing  away  the  sandals.  These  acts  were  the  office  of 
the  meanest  slave.  To  do  this  for  the  Messiah  was,  in  John's  esteem, 
too,  honorable  for  him,  though  all  Judaea  resorted  to  him. — He  shall 
baptize  you.  Christ  Himself  did  not  baptize  with  water  (John  4: 
2).  The  contrast  is  not  between  John's  baptism  and  Christian  baptism, 
but  between  the  external  rite  and  the  spiritual  power  Christ  gives. — 
With  the  Holy  Ghost  and  with  fire.  Literally,  'in.'  The 
Third  Person  of  the  Trinity  is  here  referred  to.  As  '  fire '  appeared 
on  the  day  of  Pentecost,  when  the  disciples  were  baptized  with  the 
Holy  Ghost  (Acts  2 :  3),  this  word  probably  refers  to  the  purifying  in- 
fluence of  the  Holy  Spirit ;  that  the  pentecostal  blessing  is  meant,  ap- 
pears from  our  Lord's  quotation  of  this  saying  of.  John,  just  before  the 


62  LUKE  III.  [3«  17,  18. 

17  you  l  with  the  Holy  Ghost  and  with  fire :  whose  fan  is 
in  his  hand,  throughly  to  cleanse  his  threshing-floor, 
and  to  gather  the  wheat  into  his  garner;  but  the  chaff- 
he  will  burn  up  with  unquenchable  fire. 

Chapter  3:  18-20. 
The  Imprisonment  of  John  the  Baptist. 

18  With  many  other  exhortations  therefore  preached 

2  Or,  in. 

ascension  (Acts  1  :  6).  Others  refer  'fire'  to  God's  judgments,  un- 
derstanding that  every  one  will  be  either  blessed  with  the  baptism  of 
the  Holy  Ghost,  or  punished  with  the  baptism  of  fire.  This  is  favored 
by  the  next  verse,  but  on  the  whole  the  other  sense  is  preferable. 

Ver.  17.  Whose  fan  (or,  '  winnowing-shovel')  is  in  his  hand, 
ready  for  use  :  comp.  ver.  9,  where  the  '  axe  '  is  described  as  ready  for 
use. — Throughly  to  cleanse  (for  this  purpose)  his  threshing- 
floor.  This  was  a  circular  space  on  the  farm,  either  paved  or  beaten 
hard,  on  which  the  grain  was  placed,  and  trodden  out  by  horses  or 
oxen.  Afterwards  the  winnowing-shovel  was  used  to  separate  the  chaff 
from  the  wheat.  The  whole  world,  so  far  as  it  hears  of  Christ,  becomes 
His  '  floor  ;'  and  the  winnowing  process  goes  on  by  means  of  His  gra- 
cious and  providential  dealings  with  men,  to  be  '  throughly  '  done  at 
the  end  of  the  world. — And  to  gather,  etc.  The  process  of  cleans- 
ing is  in  two  parts  :  thi-4  clause  should  be  joined  in  contrast  with  what 
fallows.  The  wheat ;  the  fruit  of  his  husbandry,  the  persons  saved 
by  him. — Into  his  garner  ;  storehouse  or  granary.  This  means 
either  Christ's  kingdom  on  the  earth,  or  heaven;  perhaps  both,  since 
the  way  to  the  latter  is  through  the  former. — But  the  chaff.  The 
refuse  separated  from  the  wheat.  Persons  are  meant ;  and  the  punish- 
ment, like  the  blessing,  may  begin  in  this  world. — With  unquench- 
able fire.  The  refuse  of  a  threshing-floor  burns  quickly  and  fiercely, 
cannot  be  extinguished.  This  is  figurative  language,  but  it  presents 
an  awful  reality,  since  the  figures  of  Scripture  always  fall  below  the 
truth  they  illustrate.  The  Messiah  whom  John  announced  and  intro- 
duced came  for  judgment  (John  9  :   39)  as  well  as  for  blessing. 

The  Imprisonment  of  John  the  Baptist,  vers.  18-20. 

Comp.  Matt.  14 :  3-5  ;  Mark  G ;  16 :  20.  The  imprisonment  of  the  Baptist  and  the 
cause  of  it  ;iro  mentioned  here  (vers.  19,  20)  to  complete  the  account  of  John's  activity : 
Luke  here  shows  again  his  peculiarity  as  a  historian  :  he  follows  one  line  of  facts  be- 
yond the  time  of  which  he  is  writing,  resuming  the  chronological  order  after  the  digres- 
sion  ver.  21).  The  imprisonment  of  John  did  not  occur  until  some  time  after  this 
(John  3 :  24). 


3 :  19,  20.]  LUKE  III.  53 

19  he  l  good  tidings  unto  the  people  ;  but  Herod  the 
tetrarch,  being  reproved  by  him  for  Herod ias  his  bro- 
ther's wife,  and  for  all  the  evil  things  which  Herod 

20  had  done,  added  yet  this  above  all,*  that  he  shut  up 
John  in  prison. 

1  Or,  the  gospel. 
*  added  this  also  to  them  all. — Am.  Com. 

Ver.  18.  With  many  other  exhortations,  etc.  The  form  of 
the  verse  is  peculiar.  The  exhorting  was  varied,  different  in  character 
as  well  as  repeated.  Yet  thus  he  preached  good  tidings,  i.  e.f 
of  the  coming  Messiah.  This  description  of  his  ministry  is  peculiarly 
apt,  hinting  at  the  close  connection  between  repentance  and  belief 
in  the  Gospel,  and  at  the  relation  between  John  the  Baptist  and 
Christ. 

Ver.  19.  But  Herod,  etc.  A  son  of  Herod  the  Great,  and 
tetrarch  of  Galilee  (ver.  1 ).  '  Tetrarch  '  meant  ruler  of  a  fourth  part 
of  a  country  ;  but  it  is  here  used  less  exactly.  He  is  usually  called 
Herod  Antipas,  was  a  prodigal  and  luxurious  prince,  licentious  and 
cunning,  but  quite  superstitious.  The  whole  Herodian  family  was  ad- 
dieted  to  vice  and  cruelty. — For  Herodias.  This  woman  was  the 
daughter  of  Aristobulus  (the  half-brother  of  Herod  Antipas),  and  his 
brother  Philip's  wife.  This  was  not  Philip  the  tetrarch  (ver.  1), 
but  Herod  Philip,  who  lived  as  a  private  citizen.  Herod  Antipas,  while 
married  to  the  daughter  of  Aretas  king  of  Arabia,  became  enamoured 
of  Herodias  ;  he  repudiated  his  own  wife,  and  married  his  niece  and 
sister-in-law.  For  this  crime  John  reproved  him. — For  all  the  evil 
things,  etc.  Comp.  Mark  6  :  17-20.  John  found  enough  other  evils 
to  rebuke,  and  continued  to  be  faithful,  even  when  in  prison. 

Ver.  20.  Added  yet  this  above  all,  or,  '  added  this  also  to 
them  all.'  The  latter  is  more  literal ;  the  former  expresses  a  correct 
inference.  This  additional  evil  thing  was  a  crowning  one  on  the  part 
of  Herod,  since  it  led  to  the  murder  of  John  the  Baptist. — Shut  up 
John  in  prison.  According  to  Josephus,  at  Mackcerus,  a  fortress 
on  the  borders  of  Arabia.  It  once  belonged  to  Aretas,  but  seems  to 
have  been  captured  by  Herod  during  the  war  which  the  Arabian  king 
made  in  revenge  for  the  desertion  of  his  daughter  by  Herod.  The 
imprisonment  occurred  before  our  Lord  began  His  ministry  in  Galilee 
(Matt.  4:  12).  Probably  a  year  intervened,  as  it  is  most  likely  that 
the  Galilnean  ministry  did  not  begin  until  after  the  second  passover. 
Luke  afterwards  alludes  to  the  murder  of  John  the  Baptist  (chap. 
9:  9),  but  Matthew  and  Mark  give  the  details.  The  date  of  this 
murder  was  shortly  before  the  third  passover,  i.  e.,  a  year  before  the 
crucifixion:  comp.  Matt.  14:  13,  and  John  6:  4.  The  willingness  of 
Herod  to  hear  John  is  passed  over  by  Luke. 


64  LUKE  III.  [3:  21,  22. 

Chapter  3:  21-22. 
The  Baptism  of  Jesus. 

21  Now  it  came  to  pass,  when  all  the  people  were  bap- 
tized, that,  Jesus  also  having  been  baptized,  and  pray- 

22  ing,  the   heaven   was   opened,  and   the   Holy  Ghost- 

The  Baptism  of  Jesus,  vers.  21,  22. 

Parallel  passages:  Matt.  3:  13-17;  Mark  1:  9-11;  comp.  John  1:  31-34.  Luke, 
having  given  full  details  respecting  John  the  Baptist,  closes  the  account  of  his  ministry 
by  telling  of  its  culmination  in  the  baptism  of  Jesus  and  the  Divine  attestation  which 
accompanied  it.  This,  moreover,  forms  a  resumption  of  the  main  thread  of  the  history. 
His  account  is  concise,  but  we  have  some  new  details. 

Ver.  21.  "When  all  the  people  -were  baptized.  These  bap- 
tisms preceded  that  of  our  Lord  ;  probably  few  were  present  on  the 
latter  occasion.  The  place  was  •  Bethany  beyond  Jordan '  (John  1 : 
28). — Jesus  also  having  been  baptized.  On  the  objection  made 
by  John,  see  Matt.  3  :  14,  15.  John  had  not  however  yet  received  the 
sign  from  heaven,  which  declared  that  this  was  the  Messiah  (John  1  : 
33).  This  first  recognition  was  either  from  previous  acquaintance  or 
from  some  supernatural  discernment ;  probably  the  former. — Att*d 
praying.  The  baptism  took  place  first,  then  the  prayer,  as  the  R.  V. 
indicates.  This  prayer  in  so  public  a  place  renders  it  still  more  likely 
that  but  few  if  any  were  present  as  spectators.  The  testimony  which 
followed  was  for  John  and  Jesus. — The  heaven  "was  opened. 
Matthew  and  Mark  say,  to  Jesus  ;  John,  to  the  Baptist;  Luke  simply 
states  the  fact.  This  variety  and  agreement  indicate  that  there  was 
some  supernatural  appearance  in  the  sky  ;  not  during  the  Baptism,  but 
after  it.  The  common  misconception  that  the  supernatural  attestation 
took  place  while  Jesus  was  standing  in  the  Jordan  is  due  to  the  inaccu- 
racy of  pictures  of  the  scene. 

Ver.  22.  And  the  Holy  Ghost.  Comp.  ver.  16.  The  proof 
that  a  person,  not  a  mere  influence,  is  meant  in  both  cases,  may  be 
found  in  what  follows.  All  four  Evangelists  are  explicit  in  their  state- 
ments in  regard  to  this  appearance. — In  a  bodily  form.  This  phrase, 
which  is  to  be  taken  literally,  is  peculiar  to  Luke. — As  a  dove.  This 
temporary  embodiment  of  the  Holy  Ghost  was  to  inaugurate  Jesus  as 
the  Messiah.  The  sign  was  visible  to  Jesus  (Matthew,  Mark)  and  to 
John  the  Baptist  also  (John).  It  had  a  purpose  for  both  :  to  Jesus  it 
was  an  anointing  for  His  public  ministry  ;  to  John  it  was  the  sign  from 
heaven  that  this  was  the  Messiah  (John  1 :  29-34).  The  outward 
sign  was  temporary,  but  the  Holy  Ghost  '  abode  upon  him '  (John  1  : 
32).  This  anointing  with  the  Holy  Ghost,  of  one  conceived  by  the 
Holy  Ghost,  is  a  mystery,  revealed  to  us,  and  to  be  accepted  in  faith. 
A  voice.    The  audible  sign  corresponds  with  the  visible  sign.    Came 


3:  23.]  LUKE  III.  56 

descended  in  a  bodily  form,  as  a  dove,  upon  him,  and 
a  voice  came  out  of  heaven,  Thou  art  my  beloved  Son ; 
in  thee  I  am  well  pleased. 

Chapter  3:    23-38. 
The   Genealogy  of  Jesus. 

23  And  Jesus  himself,  when  he  began  to  teach,  was 
about  thirty  years  of  age,  being  the  son  (as  was  sup- 
out  of  heaven.  This  distinguishes  the  One  who  speaks  from  the 
Holy  Ghost. — Thou  art.  Matthew,  'This  is.' — My  beloved  Son. 
No  one  else  could  be  spoken  of  in  the  terms  here  used. — In  thee. 
This  clause  is  taken  fromfcsa.  42:  1. — I  am  well  pleased.  The 
tense  is  past,  pointing  to  a  previous  complacency  of  the  Father  in  His 
Son.  In  a  proper  sense  this  may  be  called  an  eternal  good  pleasure. — 
The  Three  Persons  of  the  Trinity  are  here  manifested  and  distinguished. 
But  tbese  manifestations  point  to  previously  existing  relations.  What 
was  seen  and  heard  was  at  best  a  symbol  of  higher  realities.  Granting 
that  such  language  could  be  applied  in  any  proper  sense  to  Jesus  of 
Nazareth,  at  this  crisis  in  the  history  we  might  well  accept  such  re- 
markable supernatural  manifestations.  Since  God  pleased  thus  to  re- 
veal His  Son,  in  Him  we  should  trust ;  since  this  was  the  '  beloved,' 
how  great  was  God's  love  to  the  world!  since  God  fixed  in  Him  His 
delight,  there  we  should  fix  our  delight ;  since  God  was  well  pleased 
in  Him,  only  when  'in  Him'  is  He  well  pleased  with  us  ;  since  God 
thus  attested  Him,  we  should  never  be  ashamed  to  confess  Him. 

The  Genealogy  of  Jesus,  vers.  23-38. 

Conip.  Matt.  1 :  1-16.  The  Revised  Version  properly  omits  the  formula  'which  was,* 
since  it  has  nothing  answering  to  it,  in  the  original.  The  spelling  of  the  names  has 
been  altered  in  many  cases  to  accord  with  the  correct  reading,  in  others  to  conform  to 
the  Hebrew  names  as  given  in  the  Old  Testament.  The  tracing  back  of  the  genealogy 
to  Adam  agrees  well  with  the  expressions  of  Paul  about  the  second  Adam  (1  Cor.  15 ; 
comp.  Rom.  5),  and  with  the  character  of  Luke's  Gospel.  Yet  it  would  be  too  much  to 
say  that  Luke  traced  the  line  back  of  Abraham  out  of  regard  for  Gentile  readers.  On 
the  further  questions,  see  below. 

Yer.    23.      And  Jesus  himself,  when  he  began  to  teach. 

The  R.  V.  gives  the  only  grammatical  view.  The  last  verse  told  of  how 
God  had  solemnly  declared  Him  to  be  the  Messiah,  and  the  subsequent 
history  tells  of  His  ministry. — Was  about  thirty  years  of  age. 
'  About,'  indefinite,  but  probably  over  that  age.  The  Levites  did  not 
enter  upon  their  public  duties  under  that  age,  and  it  is  improbable  that 
He  would  deviate  from  the  usage.  The  beginning  of  the  ministry 
could  not  have  been  later  than  u.  c.  782  (see  ver.  1),  and  probably  was 


56  LUKE  III.  [3:  24-27. 

24  posed)  of  Joseph,  the  son  of  Heli,  the  son  of  Matthat, 
the  son  of  Levi,  the  son  of  Melchi,  the  son  of  Jannai, 

25  the  son  of  Joseph,  the  son  of  Mattathias,  the  son  of 
Amos,  the  son  of  Nahura,  the  son  of  Esli,  the  son  of 

26  Naggai,  the  son  of  Maath,  the  son  of  Mattathias,  the 

27  son  of  Semein,  the  son  of  Josech,  the  son  of  Joda,  the 
son  of  JoaDan,  the  son  of  Rhesa,  the  son  of  Zerubbabel, 

two  years  earlier. — Being  the  son  (as  was  supposed)  of  Jo- 
seph. The  words,  •  as  was  supposed,'  would  be  a  curious  introduction 
to  a  genealogy  of  Joseph.  We  therefore  prefer  to  explain  this,  '  being 
the  son,  as  was  supposed,  of  Joseph,'  but  in  reality  through  his  mother, 
1  of  Heli,'  the  father  of  Mary,  and  His  nearest  male  ancestor.  '  It  is 
remarkable  that,  in  the  Talmud,  Mary  the  mother  of  Jesus  is  called 
the  daughter  of  Heli.  From  whence  have  Jewish  scholars  derived  this 
information  ?  If  from  the  text  of  Luke,  this  proves  that  they  under- 
stood it  as  we  do ;  if  they  received  it  from  tradition,  it  confirms  the 
truth  of  the  genealogical  document  Luke  made  use  of.'  (Godet.)  Others 
supply  '  son  in  law '  betwen  Joseph  and  Heli,  but  this  is  not  in  keeping 
with  the  regular  succession  of  the  passage,  and  involves  the  groundless 
assumption  that  Mary  was  an  heiress,  whose  family  was  now  repre- 
sented by  Joseph.  The  first  vieAV  is  open  to  fewest  objections.  An 
untrustworthy  Jewish  tradition  says  that  Mary's  father  was  named 
Joachim.  The  Jews  did  not  keep  the  genealogies  of  wemen,  but  this 
is  the  genealogy  of  Heli ;  and  to  call  our  Lord,  the  son  of  Heli  (His 
nearest  male  ancestor,  the  names  of  women  being  passed  over)  accords 
with  Jewish  usage.  The  name  of  Mary  would  be  unnecessary  after 
Luke's  account  of  the  Nativity.  Besides,  our  Lord  was  'the  son  of 
David,'  and  that  could  be  true,  according  to  the  gospel  history,  only 
through  His  mother.  It  implied  everywhere  in  the  Old  Testament  that 
the  Messiah  should  be  an  actual  descendant  of  David,  and  in  the  New 
it  is  taken  for  granted  that  Jesus  fulfilled  this  promise.  It  is  precisely 
in  this  Gospel,  that  we  would  look  for  her  genealogy,  since  she  has 
been  the  principal  figure  thus  far.  The  view  that  this  is  the  genealogy 
of  Joseph  is  attended  with  insuperable  difficulties.  How  could  Joseph 
be  the  son  of 'Jacob'  (Matthew)  and  'the  son  of  Heli'  (Luke)?  A 
solution  by  the  theory  of  a  Levirate  marriage,  is  unsatisfactory ;  two 
such  must  be  assumed  ;'  and  even  then  the  difficulty  is  not  met,  for  the 
offspring  of  a  Levirate  marriage  must  be  recorded  as  that  of  the  older  de- 
ceased brother,  and  two  distinct  genealogies  would  not  be  given.  On 
such  a  point  a  mistake  is  scarcely  conceivable. 

Ver.  24.  Matthat.  In  our  view  not  the  same  as  Matthan,  the 
grandfather  of  Joseph  (Matt.  1:15).  A  number  of  very  common 
Hebrew  names  occur,  as  might  be  expected. 

Ver.  27.  Zerubbabel,  the  son  of  Shealtiel  (Gr.  Salathiel). 
Here  the  two  genealogies  probably,  but  not  certainly,  coincide  (comp. 


3:  28-37.]  LUKE  III.  57 

28  the  son  of  'Shealtiel,  the  son  of  Xeri,  the  son  of  Melehi, 

the  son  of  Addi,  the  son  of  Cosam,  the  son  of  Elmadam, 

'2'j  the  son  of  Er,  the  son  of  Jesus,  the  son  of  Eliezer,  the 

30  son  of  Jorim,  the  son  of  Matthat,  the  son  of  Levi,  the 
son  of  Symeon,  the  son  of  Judas,  the  so?i  of  Joseph, 

31  the  son  of  Jonam,  the  so?i  of  Eliakim,  the  son  of  Me- 
lea,  the  son  of  Menua,  the  son  of  Mattatha,  the  son  of 

32  Nathan,  the  son  of  David,  the  son  of  Jesse,  the  6-o?i  of 
Obed,  the  son  of  Boaz,  the  son  of  2  Salmon,  the  son  of 

33  Nahshon,  the  son  of  Amminadab,  3the  son  of  4Arni, 
the  so?i  of  Hezron,  the  son  of  Perez,  the  son  of  Judah, 

34  the  son  of  Jacob,  the  son  of  Isaac,  the  son  of  Abraham, 

35  the  son  of  Terah,  the  son  of  Xahor,  the  son  of  Serug, 
the  son  of  Ren,  the  son  of  Peleg,  the  so?i  of  Eber,  the 

36  son  of  Shelah,  the  son  of  Cainan,  the  son  of  Arphaxad, 
the  son  of  Shem,  the  son  of  Xoah,  the  son  of  Lamech, 

37  the  son  of  Methuselah,  the  son  of  Enoch,  the  son  of 

1  Gr.  Salathiel.  2  Some  ancient  authorities  write  Sola. 

3  Many  ancient  authorities  insert  the  son  of  Admin:  and  one  writes  Admin  for 
.dffiminadab.  4  Some  ancient  authorities  write  Aram. 

Matt.  1 :  13).  Salathiel  is  here  called  '  the  son  of  Neri ;'  in  Matthew 
he  is  represented  as  the  son  of  Jeconiah.  We  may  assume  a  Levirate 
marriage,  or  the  marriage  of  Salathiel  with  a  daughter  of  Neri.  Just 
at  that  point  of  the  history  (the  beginning  of  the  captivity)  such  things 
would  be  most  likely  to  occur. 

Ver.  31.  Nathan.  Comp.  2  Sam.  5:  14;  1  Chron.  3:5;  Zech. 
12 :  12.  On  the  genealogy  from  David  back  to  Adam,  comp.  1  Chron. 
1  and  2. 

Ver.  33.  The  son  of  Ami,  This  is  better  established  than  : 
1  the  son  of  Aram.'  Still  the  latter  agrees  with  Ruth  4  :  18  ;  1  Chron. 
2:9;  Matt.  1 :  3,  4.    Other  variations  are  indicated  in  the  marginal  note. 

Ver.  34,  etc.  From  Abraham  to  Adam,  comp.  Gen.  11:  10-26. 
The  only  variation  is  the  insertion  here  of  Cainan  (ver.  36)  between 
'Salah'  (1  Chron.  1:  18:  'Shelah')  and  'Arphaxad.'  This  agrees 
with  the  LXX.  (Genesis),  but  with  no  other  Old  Testament  record. 
Explanations  :  1.  That  the  Jews  corrupted  the  Hebrew  in  these  chro- 
nological passages  ;  2.  That  the  LXX.  is  incorrect,  though  followed 
here  ;  3.  Less  probably  that  the  transcriber  inserted  it  here  by  mistake, 
and  from  this  passage  it  got  into  the  LXX.  "Whether  (1.)  or  (2.)  be 
adopted,  must  depend  upon  the  view  taken  of  the  whole  chronological 
difference  between  the  Hebrew  Bible  and  the  Greek  version.  (The 
latter  gives  a  period  before  Christ  of  more  than  five  thousand  years.) 


58  LUKE  IV.  [3:  38.-4:  1. 

38  Jarcd,  the  son  of  Mahalaleel,  the  son  of  Cainan,  the 
son  of  Enos,  the  son  of  Seth,  the  son  of  Adam,  the  son 
of  God. 

Chapter  4:  1-13. 

The  Temptation. 

4 :  l  And  Jesus,  full  of  the  Holy  Spirit,  returned  from 
the  Jordan,  and  was  led  1  by  the  Spirit  *  in  the  wilder- 

1  Or,  in. 
*  Instead  of  by  the  Spirit,  read  in  the  Sjjirit,  and  omit  marg.  *. — Am.  Com. 

Ver.  38.  The  son  of  God.  Luke  does  not  add  this  to  prove 
that  Jesus  was  the  son  of  God.  It  implies  that  Adam  was  created 
directly  by  God,  also  that  he  stood  in  a  closer  relation  to  God  than 
other  creatures.  This  relation  stands  in  close  connection  with  the 
fact  of  the  Nativity.  The  appearance  of  the  Son  of  God  in  the  highest 
sense,  to  redeem,  as  the  second  Adam,  the  fallen  race  which  sprang 
from  the  first,  proves  the  exalted  position  of  unfallen  man.  •  If  man 
were  not  the  offspring  of  God,  the  incarnation  would  be  impossible.' 
(Godet.) 

The  Temptation,  vers.  1-13. 

Parallel  passage  :  Matt.  4 :  1-1 1 ;  comp.  Mark  1 :  12,  13.  The  second  temptation  in 
Matthew's  account  is  placed  last  by  Luke.  The  order  of  Matihew  is  correct,  because 
Matthew  uses  phrases  (vers.  5,  8)  which  indicate  direct  succession,  and  Luke  does  not. 
The  same  is  true  of  the  closing  verses  of  the  two  accounts.  The  correct  text  shows 
most  clearly  the  independenee  of  the  Evangelists. — Contents.  The  continued  tempta- 
tion and  fasting  (vers.  1,  2).  The  first  special  temptation:  an  appeal  to  human  appe- 
tite, overcome  by  a  citation  from  Scripture  (vers.  3,  4).  The  second  temptation  (in 
Luke's  account):  an  appeal  to  human  ambition,  met  in  the  same  manner  (vers.  5-8). 
The  third :  an  appeal  to  human  pride,  overcome  by  a  proper  use  of  Scripture  against 
the  misuse  made  by  the  tempter  (vers.  9-11). — This  temptation  was  real ;  comp.  Heb. 
2 :  18 ;  4 :  15.  Mark  distinctly  says,  that  '  Satan '  tempted  Him,  and  Luke  uses  the 
word  'devil,'  not  'demon.'  The  personality  of  the  prince  of  darkness  is  assumed,  as 
elsewhere  in  the  Scriptures.  The  most  natural  explanation  takes  the  whole  story  as 
a  record  of  certain  external  facts  in  our  Lord's  history ;  Satan  appearing  to  Him  in  a 
personal  form.  This  involves  no  more  difficulty  than  any  other  view  which  admits 
the  existence  of  Satan.  A  merely  internal  experience  would  scarcely  be  detailed  as  is 
done  by  both  Evangelists.  A  vision  is  called  a  vision  in  the  New  Testament,  and  a 
parable  is  always  plainly  marked  by  the  writers.  To  find  here  a  myth,  is  virtually  to 
deny  the  historical  character  of  the  Gospels. 

Ver.  1.  Fall  of  the  Holy  Spirit,  which  came  upon  Him  at 
His  baptism.  'Full  of  the  Holy  Spirit,'  He  throughout  this  conflict 
wields  victoriously  '  the  sword  of  the  Spirit,  which  is  the  Word  of 
God.' — By  the  Spirit.     See  marginal  note.     'In  the  Spirit'  is  not 


4 :  2-4.]  LUKE  IV.  59 

2  ness  during  forty  days,  being  tempted  of  the  devil. 
And  he  did  eat  nothing  in  those  days :  and  when  they 

3  were  completed,  he  hungered.     And  the  devil  said 
unto  him,  If  thou  art  the  Son  of  God,  command  this 

4  stone  that   it  become  l  bread.     And  Jesus  answered 
unto  him,  It  is  written,  Man  shall  not  live  by  bread 

i  Or,  a  loaf. 

quite  the  same  as  'by  the  Spirit;'  the  idea  of  His  abiding  in  the  Spirit 
as  the  element  of  His  life  is  included. — In  the  wilderness.  More 
correct  than  '  into,'  implying  that  the  leading  of  the  Spirit  continued 
there;  ' during  forty  days.'  The  place  is  uncertain;  but  the  tradi- 
tional locality  of  the  special  temptations  is  a  high,  precipitous  moun- 
tain near  the  Jordan,  called  Quarantania,  with  reference  to  the  forty 
days.     Some  think  the  wilderness  of  Sinai  is  meant  in  this  verse. 

Ver.  2.  During  forty  days,  being  tempted  of  the  devil. 
'During  forty  days'  may  be  joined  either  to  what  precedes  or  what 
follows  ;  the  R.  V.  accepts  the  former  view,  which  seems  preferable : 
though  'being  tempted'  indicates  a  continued  trial,  culminating  in 
the  assaults  detailed  by  Matthew  and  Luke.  As  indicated  above, 
the  word  diabolos  occurs  here.  It  means  slanderer  or  accuser  (Satan 
is  equivalent  to  '  adversary ').  The  term  'demon'  is  applied  to  sub- 
ordinate evil  spirits,  this  one  only  to  the  prince  of  demons,  the  ruler 
of  the  kingdom  of  evil. — He  did  eat  nothing.  Entire  abstinence 
day  and  night  (Matthew)  is  meant. — He  hungered.  Our  Lord  cer- 
tainly shared  our  physical  wants,  and  when  physically  weak,  endured 
the  fiercest  assault. 

Ver.  3.  First  temptation.  If  thou  art  the  Son  of  God.  The 
emphatic  word  is  '  Son.'  Our  Lord  had  been  proclaimed  as  Son  at 
His  baptism.  On  any  reasonable  view  of  the  case,  the  term  must  have 
been  used  in  the  same  sense.  The  Evangelist,  by  placing  the  two  oc- 
currences so  close  together,  evidently  designed  to  create  this  impres- 
sion. The  language  does  not  imply  doubt,  but  is  rather  a  tiunt :  '  Can 
God's  Son  be  hungry  ?'  It  is  characteristic  of  Satanic  taunts,  to  recog- 
nize truth  and  sneer  at  it. — This  stone.  Some  particular  one. 
More  graphic  than  Matthew's  account. — That  it  become  bread, 
or, 'a  loaf.'  There  was  probably  a  resemblance  in  form  to  the  Eastern 
loaf.  This  is  an  allusion  to  His  hunger.  As  if  the  devil  had  said,  How 
can  the  promised  Messiah  be  a  sufferer?  When  Peter  objected  to  the 
suffering  of  our  Lord,  he  too  was  called  Satan  (Matt.  1G :  23).  By  thus 
appealing  to  appetite,  the  devil  sought  to  weaken  Christ's  trust  in  God. 
The  miracle  demanded,  moreover,  resembled  the  legendary  ones  of 
false  and  corrupt  religions. 

Ver.  4.  It  is  written.  This  common  formula  of  quotation  from 
the  Old  Testament  implies,  It  has  been  written,  and  remains  true. 
It  is  difficult  to  see  how  men  can  believe  in  Jesus  Christ,  and  reject 


60  LUKE  IV.  [4:  5-7. 

5  alone.     And  he  led  him  up,  and  shewed  him  all  the 

6  kingdoms  of  Hhe  world  in  a  moment  of  time.  And 
the  devil  said  unto  him,  To  thee  will  I  give  all  this 
authority,  and  the  glory  of  them :  for  it  hath  been 
delivered   unto   me;    and   to   whomsoever   I   will    I 

7  give  it.     If  thou  therefore  wilt  worship  before  me,  it 

1  Gr.  the  inhabited  earth. 

the  Old  Testament  which  He  so  greatly  honored.  The  quotation  is 
from  Deut.  8:  3,  where  Moses  tells  Israel  that  the  manna  was  designed 
to  teach  this  lesson. — Man.  In  this  hour  of  conflict  our  Lord  identi- 
fies Himself  with  our  race  ;  He  is  tempted  as  man,  and  He  declares 
how  man  shall  truly  live. — By  bread  alone.  By  material  food  sup- 
plying his  physical  necessities.  The  remainder  of  the  verse  (as  it 
stands  in  the  A.  V.)  is  omitted  by  the  best  authorities ;  but  the  assault 
is  fairly  repelled  by  the  first  clause.  Man  is  usually  sustained  by 
bread ;  but,  standing  under  the  providential  care  of  God  who  rules 
all  things,  he  may  be  sustained  by  other  means,  if  it  please  God,  just 
as  Israel  was  provided  with  physical  nourishment  in  the  desert. 

Ver.  5.  Second  temptation.  And  he  led  him  up.  No  definite 
mark  of  time,  hence  we  think  this  temptation  was  the  third  (as  in  Mat- 
thew). The  words:  'into  a  high  mountain-'  are  to  be  omitted.— All 
the  kingdoms  of  the  -world.  Luke  uses  a  different  word  from 
that  found  in  Matthew  (see  margin).  It  seems  arbitrary  to  restrict 
the  sense  to  Palestine.  The  most  likely  explanation  is,  that  the  view 
from  the  mountain  was  naturally  very  wide,  extending  to  the  border- 
ing kingdoms ;  that  even  this  was  so  enlarged  for  the  occasion  as  to 
give  a  panoramic  sight  of  regions  still  more  remote ;  the  whole  being 
grand  enough  to  warrant  the  phrase  used  by  the  Evangelists. — In  a 
moment  of  time,  at  once.     Peculiar  to  Luke. 

Ver.  6.  To  thee  will  I  give,  etc.  Luke's  form  here  is  fuller. — 
It  hath  been  delivered  unto  me.  Satan  is  represented  in  the 
Scriptures  as  the  god  of  this  world,  so  that  an  element  of  truth  is  here 
contained.  Whatever  is  alluring  in  wealth,  honor,  pleasure,  power,  as 
coming  from  the  possessions  of  this  world,  is  to  a  certain  extent,  under 
the  power  of  Satan. 

Ver.  7.  If  thou  therefore  wilt  worship  before  me.  That 
religious  worship  is  meant,  appears  from  the  next  verse.  But  all 
wrong  worship  must  become  Devil-worship  at  last.  Satan,  fallen 
through  ambition,  appeals  to  ambition,  but  asks  his  own  exorbitant 
pi-ice,  in  this  case  as  in  all  others.  The  issue  was  here  stripped  of  all 
disguises. — It  shall  all  be  thine.  Yet  this  was  a  false  promise ; 
for  in  no  true  sense  could  he  give  it  to  Christ.  Chi-ist  came  to  recon- 
quer the  world  as  a  kingdom  for  Himself.  Satan  offers  Him  an  easy 
way  to  attain  His  end  ;  but  to  attain  it  thus  would  be  to  defeat  it.  At 
the  same  time,  to  Jesus,  the  suffering  man,  this  was  a  temptation  ,  for 
the  sufferings  by  which  He  must  win  His  kingdom  were  felt. 


4:  8-11.]  LUKE  IV.  61 

8  shall  all  be  thine.     And  Jesus  answered  and  said  unto 
him,  It  is  written,  Thou  shalt  worship  the  Lord  thy 
"  9  God,  and  him  only  shalt  thou  serve.     And  he  led  him 
to  Jerusalem,  and  set  him  on  the  l  pinnacle  of  the  tem- 
ple, and  said  unto  him,  If  thou  art  the  Son  of  God, 
10  cast  thyself  down  from  hence :  for  it  is  written, 

He  shall  give  his  angels  charge  concerning  thee, 
to  guard  thee : 
ii  and, 

On  their  hands  they  shall  bear  thee  up, 

Lest  haply  thou  dash  thy  foot  against  a  stone. 

1  Gr.  iving. 

Ver.  8.  It  is  written  (Deut.  6:  3).  The  words:  'Get  thee  be- 
hind me,  Satan,'  are  properly  omitted. — Thou  shalt  worship,  etc. 
Only  Jehovah,  the  God  of  Israel,  deserves  religious  worship  :  to  all 
others  it  is  forbidden.  Granting  that  Chi'ist  was  Himself  from  God, 
equal  with  God,  it  may  well  be  inferred  that  the  answer  to  Satan  im- 
plies that  he  had  asked  worship  from  One  who  was  entitled  to  receive 
it. 

Ver.  9.  Third  temptation.  And  he  led  him.  Matthew:  'then,' 
joining  this  with  the  first  temptation.  'Led,'  is  more  exact  than 
'  brought ;'  it  does  not  necessarily  imply  compulsion,  but  some  con- 
straint is  probable.  Being  tempted  by  Satan  would  readily  involve 
being  conducted  by  Satan. — Jerusalem.  Matthew  :  '  the  holy  city.' 
Some  have  thought  that  our  Lord  Avent  voluntarily  to  Jerusalem  for  a 
day,  and  was  there  met  by  some  official  personage  who  thus  tempted 
Him  to  become  a  worldly  Messiah.  But  how  easy  it  would  have  been 
for  straightforward  writers  like  the  Evangelists  to  say  this,  if  they 
meant  it! — Set  him.  Probably  with  the  same  constraint  already 
suggested. — On  the  pinnacle  of  the  temple.  The  whole  enclo- 
sure, not  the  inner  sanctuary.  The  'pinnacle'  was  probably  the  portico, 
called  the  Royal  Porch,  which  overlooked  the  valley  of  the  Kidron, 
from  a  precipitous  height.  The  word  itself  is  variously  explained,  as 
a  wing,  a  gable,  or  a  pointed  roof.  The  roof  of  the  temple  itself  was 
covered  with  spikes,  to  prevent  birds  from  alighting  upon  it,  and  de- 
filing it.  The  several  views  which  imply  a  challenge  to  work  a  miracle 
in  the  sight  of  the  people,  in  order  to  prove  His  Messiahship,  have  no 
positive  support  from  the  passage  itself. — If  thou  art,  etc.    See  ver.  3. 

Vers.  10,  11.  For  it  is  written  (Ps.  91 :  11,  12).  Luke  follows 
the  LXX.,  omitting  'in  all  thy  ways,'  as  Matthew  does,  but  retaining 
to  guard  thee,  which  the  latter  omits  also.  The  break  in  the  cita- 
tion is  indicated  in  the  R.  V.,  see  ver.  11  :  and,  on  their  hands, 
etc.     This  promise,  taken  literally,  seemed  specially  applicable  to  what 


62  LUKE  IV.  [4:  12-14. 

12  And  Jesus  answering  said  unto  him,  It  is  said,  Thou 
shalt  not  tempt  the  Lord  thy  God. 

13  And  when  the  devil  had  completed  every  temptation/ 
he  departed  from  him  1  for  a  season. 

Chapter  4 :  14,  15. 

The  Return  into   Galilee. 

14  And  Jesus  returned  in  the  power  of  the  Spirit  into 
Galilee  ;  and  a  fame  went  out  concerning  him  through 

1  Or,  until. 

Satan  challenged  our  Lord  to  do  ;  and,  because  promised  to  all  God's 
children,  would  seem  the  more  applicable  to  the  '  beloved  Son.'  But 
the  cunning  is  apparent :  first  Satan  tempts  not  to  trust  God,  now  to 
trust  Him  in  a  foolish  way.  When  the  oppo>ite  of  virtue  does  not  at- 
tract us,  he  seeks  to  deceive  us  with  a  counterfeit.  Fanaticism  is  the 
result  of  falling  a  prey  to  this  second  form  of  temptation. 

Ver.  12.  It  is  said.  This  form  suggests  the  thought :  The  poetic 
passages  are  to  be  interpreted  in  accordance  with  plain  prose  com- 
mands.— Thou  shalt  not  tempt,  etc.  Deut.  6 :  16.  In  one  sense 
God  cannot  be  tempted  ;  but  we  can  put  Him  to  the  test,  try  Ilis  faith- 
fulness to  His  promises.  When  this  is  done  in  a  right  spirit,  it  is 
praiseworthy  and  pious  ;  but  to  do  it  from  curiosity  or  worse  motives 
is  dishonoring  to  Him,  and  tempting  Him,  virtually  putting  His  right- 
eous anger  to  the  test.  All  such  tempting  of  God  comes  from  Satan  ; 
hence  the  direct  appropriateness  of  the  quotation.  It  may  also  be  im- 
plied that  tempting  Christ  was  really  tempting  the  Lord  God. 

Ver.  13.  This  is  another  brief  statement  appended  to  a  longer  ac- 
count, as  if  to  sum  up  a  division  of  the  subject.  In  the  R.  V.,  such 
verses  are  placed  in  separate  paragraphs. — Had  completed  every 
temptation.  Not  so  definite  as  Matthew.  Luke  says  nothing  of  the 
ministration  of  the  angels  at  the  close  of  the  temptation. — For  a  sea- 
son. The  marginal  rendering  '  until '  points  to  an  opportunity,  a 
convenient  season.  This  is  the  inseparable  view.  The  '  season '  was 
more  particularly  during  the  closing  scenes  of  our  Lord's  life,  when 
the  agency  of  Satan  (in  Judas)  is  asserted ;  see  chap.  22 :  3,  53  :  John 
14 :  30  ;  comp.  John  8 :  44,  where  the  opposition  of  the  Jews  is 
ascribed  to  the  devil. 

The  Return  into   Galilee,  vers.  14,  15. 

Parallel  passage  :  Matt.  4 :  12.  A  number  of  events  occurred  in  Jndsea  before  the 
ministry  in  Galilee  spoken  of  in  vers.  14,  15,  according  to  Andrews  the  whole  of  the 
first  year.  Certainly  we  must  place  before  this  time  all  those  incidents  recorded  in 
John  1-4.     The  return  from  Juckea  through  Samaria  could  not  have  been  earlier  than 


4 :  1  5,  16.]  LUKE  IV.  G3 

15  all  the  region  round  about.  And  he  taught  in  their 
synagogues,  being  glorified  of  all. 

Chapter  4:  16-30. 
The  Rejection  at  Nazareth. 

16  And  he  came  to  Nazareth,  where  he  had  been 
brought  up :  and  he  entered,  as  his  custom  was,  into 
the  synagogue  on  the  sabbath  day,  and  stood  up  to 

December  of  the  first  year  after  our  Lord's  baptism.  If  we  place  the  occurrence  nar- 
rated in  John  5  before  the  entire  Galilean  ministry,  this  return  (ver.  14)  would  be 
still  a  third  one,  the  winter  having  been  spent  in  retirement. 

Ver.  14.  Returned,  from  Judaea.  See  Matt.  4:  12;  Mark  1:  14. 
The  return  was  after  John  had  been  put  in  prison,  and  after  He  had 
been  opposed  in  Judaea  (see  John  4  and  5). — Jn  the  power  of  the 
Spirit.  With  the  victory  over  Satan,  new  spiritual  power  is  con- 
trasted.—  Into  Galilee  ;  the  northernmost  division  of  Palestine, 
separated  from  Judaea  by  Samaria.  The  inhabitants  were  Jews,  but 
looked  down  upon  by  the  people  of  Judaea,  as  provincials  usually  are. 
— A  fame,  etc.  In  consequence  of  His  teaching  (ver.  15),  or  His 
miracles.  What  had  previously  occurred  at  Jerusalem  (according  to 
John's  account)  would  occasion  such  a  fame;  indeed,  the  brief  narra- 
tive implies  many  things  not  mentioned  here.  A  ministry  in  Judaea 
naturally  preceded.  '  His  first  work  was  to  present  Himself  to  the 
Jews  as  their  Messiah,  in  whom  the  covenants  with  Abraham  and 
David  should  find  their  fulfilment,  all  the  predictions  of  the  prophets 
be  accomplished,  and  for  whom  the  Baptist  had  prepared  the  way ' 
(Andrews). 

Ver.  15.  And  he  taught.  Such  teaching  is  alluded  to  in  ver.  16. 
According  to  Robinson,  the  second  miracle  at  Cana  (the  healing  of  the 
nobleman's  son;  John  4:  46-54)  occurred  during  the  period  here 
referred  to  and  immediately  before  the  first  rejection  at  Nazareth. 
Andrews  places  it  and  the  second  Passover  between  vers.  13  and  14. — 
In  their  synagogues.  Synagogues  were  the  places  of  religious 
assembly  among  the  Jews.  They  were  first  established  in  Palestine 
after  the  return  from  Babylon,  and  at  the  time  of  Christ  there  was  one 
not  only  in  every  principal  town  of  the  Holy  Land,  but  in  the  chief 
cities  of  those  countries  where  Jews  were  numerous.  In  Jerusalem 
there  were  over  four  hundred.  On  the  synagogue  service,  comp.  vers. 
16,  20. 

The  Rejection  at  Nazareth,  vers.  16-30. 

Comp.  Matt.  13 :  54-58  and  Mark  6 ;  1-6.  It  seems  most  probable  that  this  rejection 
at  Nazareth  is  in  its  proper  chronological  position,  and  that  the  similar  occurrence 
mentioned  by  Matthew  and  Mark  took  place  later:  1.  This   early  rejection  accounts 


64  LUKE  IV.  [4 :  16,  17. 

17  read.  And  there  was  delivered  unto  him  xthe  book 
of  the  prophet  Isaiah.  And  he  opened  the  2  book,  and 
found  the  place  where  it  was  written, 

l  Or,  a  roll.  2  Or,  roll. 

for  our  Lord's  removal  from  Nazareth  to  Capernaum,  as  the  centre  of  His  activity 
(Matt.  4:  13).  2.  The  close  of  the  paragraph  (ver.  31)  indicates  that  Capernaum  now 
hecame  for  the  first  time  such  a  centre,  though  He  had  already  been -there  (ver.  23). 
3.  Two  such  rejections,  closely  resembling  each  other  in  some  features,  are  not  im- 
possible, while  it  is  difficult  to  believe  that  the  event  recorded  by  Matthew  and  Mark 
took  place  so  early  in  the  history.  4.  All  notice  of  followers  is  omitted.  Mark  (U:  I) 
expressly  states  that  His  disciples  followed  Him  on  that  occasion ;  and  the  attempt  to 
cast  Him  down  headlong  could  not  have  occurred  so  late  in  His  ministry,  without 
calling  forth  a  demonstration  from  these  followeis.  If  there  was  but  one  rejection, 
Luke,  who  gives  the  most  detailed  account,  has  probably  put  it  in  the  proper  place. 

Ver.  16.  Nazareth,  where  he  had  been  brought  up.  Comp. 
chap.  2:  40,  51,  52. — As  his  custom  was.  This  refers  only  to  His 
going  into  the  synagogue  ;  probably  in  this  case  the  place  of  worship 
He  had  attended  as  a  youth.  The  allusion  to  His  early  habits  of  piety 
is  suggestive.  We  may  infer  from  vers.  15,  23,  that  our  Lord  had 
visited  a  number  of  pmices  in  Galilee  before  this  visit  to  Nazareth. 
1  He  knew  that  in  a  certain  sense  His  greatest  difficulties  would  be 
encountered  there,  and  that  it  would  be  prudent  to  defer  His  visit 
until  the  time  when  His  reputation,  being  already  established  in  the 
rest  of  the  country,  would  help  to  counteract  the  prejudice  resulting 
from  His  former  lengthened  connection  with  the  people  of  the  place.' 
(Godet). — And  stood  up  to  read.  The  ruler  of  the  synagogue 
usually  called  upon  persons  of  learning  or  note  to  read  and  explain, 
and  respectable  strangers  were  sometimes  invited  to  give  a  word  of 
exhortation  (xicts  13:  15).  Our  Lord  asked  this  privilege,  which  was 
the  more  readily  granted,  as  those  present  evidently  knew  of  His  pre- 
vious activity  elsewhere.  This  first  appearance  of  Jesus,  as  a  public 
instructor,  in  the  synagogue  He  had  attended  in  youth,  before  those 
among  whom  He  had  been  brought  up,  assures  His  sympathy  to  those 
placed  in  similar  circumstances. 

Ver.  17.  And  there  waa  delivered  unto  him,  by  the  attend- 
ant of  the  synagogue. — The  book  (or,  'roll')  of  the  prophet 
Isaiah,  probably  containing  that  book  alone.  The  reading  of  the 
Law  had  already  taken  place,  and  that  from  the  Prophets  was  to  begin 
(comp.  Acts  13  :  15).  The  passage  for  the  day  was  from  Isaiah.  But 
it  cannot  be  proven  that  the  order  of  Scripture  lessons,  appointed  by 
the  Rabbins,  was  in  use  at  that  time. — Found  the  place  'where  it 
was  written.  When  He  unrolled  the  book,  His  eye  fell — accident- 
ally some  would  say,  providentially  wc  say — upon  this  passage.  There 
is  no  reference  to  looking  for  an  appointed  or  appropriate  passage. 
All  calculations  as  to  the  time  of  year,  based  on  the  reading  of  this 
part  of  Isaiah,  are  therefore  excluded. 


4:  18-21.]  LUKE  IV.  65 

18  The  Spirit  of  the  Lord  is  upon  me, 

because  he  anointed  me  to  preach  2good  tidings  to 

the  poor : 
He  hath  sent  me  to  proclaim  release  to  the  captives, 
And  recovering  of  sight  to  the  blind, 
To  set  at  liberty  them  that  are  bruised, 

19  To  proclaim  the  acceptable  year  of  the  Lord. 

20  And  he  closed  the  'book,  and  gave  it  back  to  the  at- 
tendant, and  sat  down :  and  the  eyes  of  all  in  the  syna- 

21  gogue  were  fastened  on  him.     And  he  began  to  say 
unto  them,  To-day  hath  this  scripture  been  fulfilled  in 

1  Or,  Wherefore.  2  Or,  the  gospel.  3  Or,  roll. 

Ver.  18.  The  Spirit  of  the  Lord,  etc.  Quoted  freely  from  the 
LXX.  version  of  Is.  61  :  1,  2.  The  -words  '  to  heal  the  broken  hearted,' 
were  inserted  by  the  early  transcribers,  to  conform  to  the  original  pas- 
sage.— To  set  at  liberty  them  that  are  bruised.  Found  in  Isa. 
68:  6,  not  in  01 :  1.  Our  Lord  read  what  was  in  the  roll,  but  Luke 
gives  the  general  drift  of  the  passage.  The  meaning  of  this  prophetic 
citation  may  be  better  seen,  when  we  remember  that  it  stands  in  the 
middle  of  the  third  great  division  of  the  book  of  Isaiah  (c>aps.  49-06), 
that  namely,  which  comprises  the  prophecies  of  the  person,  office,  suf- 
ferings, triumph,  and  church  of  the  Messiah  ;  and  thus  by  implication 
announces  the  fulfilment  of  all  that  went  before,  in  Him  who  then  ad- 
dressed them.'     Alford. 

Ver.  19.  The  acceptable  year  of  the  Lord.  The  year,  or  de- 
finite appointed  period,  when  the  Lord  is  gracious,  not  without  a  refer- 
ence to  the  year  of  jubilee,  which  also  pointed  to  the  Messiah's  coming 
and  kingdom.  It  proves  nothing  as  to  the  length  of  our  Lord's 
ministry. 

Ver.  20.  And  he  closed  the  book,  or,  '  rolling  up  the  roll.' 
How  much  He  read  is  not  known  ;  the  usual  lesson  from  the  prophets 
is  said  to  have  comprised  twenty-one  verses. —  To  the  attendant, 
whoso  duty  it  would  be  to  put  the  roll  back  in  its  place. — And  sat 
down,  to  explain  what  He  had  read,  that  being  the  usual  position  of 
those  making  such  expositions.  It  was  our  Lord's  usual  posture  when 
teaching.  Comp.  Matt.  5:1;  Mark  4:1;  13:  3.— And  the  eyes 
of  all  in  the  synagogue,  etc.  The  man  brought  up  among  them 
was  about  to  address  them  for  the  first  time ;  the  report  from  other 
places  had  preceded  this  visit ;  the  passage  read  was  remarkable,  and 
doubtless  there  was  something  in  the  appearance  of  our  Lord,  espe- 
cially under  these  circumstances,  which  would  command  unusual  atten- 
tion. 

Ver.  21.     And  he  began  to  say.     This  was  both  the  actual  be- 
5 


66  LUKE  IV.  [4 :  22,  23. 

22  your  ears.  And  all  bare  him  witness,  and  wondered 
at  the  words   of  grace  which   proceeded  out  of  his 

23  mouth  :  and  they  said,  Is  not  this  Joseph's  son  ?  And 
he  said  unto  them,  Doubtless  ye  will  say  unto  me  this 
parable,  Physician,  heal  thyself:  whatsoever  we  have 
heard  done  at  Capernaum,  do  also  here  in  thine  own 

ginning  of  His  discourse,  and  its  theme  and  substance.  That  He  ex- 
plained the  passage  at  some  length  seems  probable  from  the  next  verse. 
— To-cUy  hath  this  Scripture  been  fulfilled  in  your  ears. 
By  the  presence  of  Jesus  the  Messiah  speaking  to  them.  Equally  apt 
as  an  opening  sentence,  and  as  the  sum  of  His  discourse.  There  was 
probably,  however,  no  very  definite  declaration  of  His  Messiahship. 

Ver.  22.  And  all  bare  him  witness,  t.  <?.,  favorable  witness.— 
Words  of  grace.  He  had  evidently  spoken  at  some  length.  '  Grace' 
here  refers  to  the  beauty  of  His  discourse,  and  not  to  its  moral  quality. 
They  liked  His  '  manner,'  and  as  this  was  all,  so  soon  as  the  •  matter ' 
began  to  affect  them  unpleasantly,  they  rose  in  anger  against  Him. 
Marvel  at  words  of  gracefulness  is  a  small  result  for  the  preacher. — 
Is  not  this  Joseph's  son  ?  The  wonder  was  that  such  graceful 
words  could  be  spoken  by  '  Joseph's  son,'  implying  a  contempt  of  His 
supposed  origin,  and  envy  of  Him  as  such  a  preacher.  The  feeling 
was  natural,  but  not  the  less  sinful.  No  mention  is  made  of  His  bro- 
thers and  sisters,  as  in  the  accounts  of  Matthew  and  Mark. 

Ver.  23.  Doubtless  ye  -will  say.  This  reply  is  based  upon 
something  deeper  than  the  question  of  ver.  22.  The  tone  throughout 
U  that  of  reproof. — This  parable.  A  proverb,  according  to  our  use 
of  terms,  but  a  proverb  is  usually  a  condensed  parable. — Physician. 
Luke,  the  physician,  presents  Christ  as  the  Physician ;  our  Lord  im- 
plies that  this  is  His  office. — Heal  thyself.  Help  thine  own  country- 
men, who  are  naturally  nearest  to  thee.  Others  paraphrase  it :  If  thou 
wilt  be  a  helper  of  others  (physician),  help  thyself  from  the  want  of 
respect  and  esteem  among  us,  by  working  miracles  here  as  thou  hast 
done  in  Capernaum.  The  former  seems  the  more  natural  explanation. 
Comp.  the  similar  reproach  at  the  crucifixion  ('  Himself  He  cannot 
save '),  the  one  is  the  natural  development  of  the  other,  envy  ripening 
into  malice. — Done  at  Capernaum.  The  correct  reading  may  mean 
•  done  for  Capernaum.'  He  had  certainly  been  already  active  there. 
Comp.  the  healing  of  the  nobleman's  son  (John  4:  46-54).  On  the 
pb.ee,  see  next  paragraph.  The  inhabitants  of  Nazareth  would  natu- 
rally be  jealous  of  the  larger  place,  and  might  hope  that  He  would  make 
His  early  home  the  centre  of  miraculous  displays.  Local  pride  was 
involved,  and  the  material  advantage  was  the  only  motive  of  any  wish 
they  had  for  His  presence  among  them.  Evil  men  may  boast  of  a  dis- 
tinguished Christian  townsman. 


4:  24-26.]  LUKE  IV.  67 

24  country.     And  he  said,  Verily  I  say  unto  you,  No 

25  prophet  is  acceptable  in  his  own  country.  But  of  a 
truth  I  say  unto  you,  There  were  many  widows  in 
Israel  in  the  days  of  Elijah,  when  the  heaven  was 
shut  up  three  years  and  six  months,  when  there  came 

26  a  great  famine  over  all  the  land  :  and  unto  none  of 
them  was  Elijah  sent,  but  only  to  l  Zarephath,  in  the 
land  of  Sidon,  unto   a   woman   that   was   a  widow. 

1  Gr.  Sarepta. 

Ver.  24.  No  prophet  is  acceptable,  etc.  Hence  the  proverb, 
*  Physician,  heal  thyself,'  could  not  be  fulfilled,  i.  e.,  He  could  not 
work  here  as  in  Capernaum.  The  similarity  of  thought  with  the  say- 
ing in  Matthew  and  Mark  is  an  argument  for  the  identity  of  the  visits; 
the  great  difference  of  form  is  a  stronger  argument  against  it. 

Ver.  25.  But  of  a  truth  I  say  unto  you.  God  had  enabled 
the  two  greatest  prophets  in  Israel  to  grant  the  greatest  blessings  to 
foreigners.  Our  Lord  places  Himself  beside  these  prophets.  His 
hearers  would  regard  this  as  presumptuous.  He  implies  that  His 
course  was  also  ordered  by  God,  and  thus  gives  a  hint  of  God's  rejec- 
tion of  those  rejecting  Him.  Even  if  the  Nazarenes  did  not  perceive 
this,  as  Jews  they  would  dislike  the  reference  to  Divine  favor  shown 
to  the  Gentiles.  This  will  account  for  their  rage,  and  the  whole  occur- 
rence, including  the  historical  examples,  is  prophetic  of  the  treatment 
He  received  at  the  hands  of  the  Jewish  nation.  The  boldness  with 
which  He  adduces  these  unwelcome  illustrations  shows  that  He  had 
already  given  up  the  hope  of  winning  His  hearers.  Knowing  His  pa- 
tience we  may  infer  that  their  jealousy  and  hardness  of  heart  was 
greater  than  the  narrative  itself  has  stated.  He  knew  His  audience 
because  He  had  lived  among  them,  as  well  as  from  His  superhuman 
knowledge.  On  no  theory  of  His  Person,  can  He  be  accused  of  harsh- 
ness.— Three  years  and  six  months.  On  this  drought  and  famine 
in  the  days  of  Elijah,  see  1  Kings  17,  18.  1  Kings  18:  1,  implies  that 
the  drought  ended  in  the  third  year.  James  5:17,  agrees  with  the 
verse  before  us.  This  period  of  time  (the  half  of  seven  years)  was 
considered  by  the  Jews  a  solemn  and  ominous  one  (comp.  Dan.  12:  7), 
but  that  in  this  case  the  exact  period  is  probably  given.  The  '  third 
year'  (1  Kings  18  :  1)  is  to  be  counted  from  the  arrival  of  Elijah  in 
Zarephath,  where  the  drought  had  already  prevailed  for  some  time  (1 
Kings  17:  1-10). 

Ver.  26.  Zarephath.  The  Hebrew  form  (1  Kings  17:  9).  Now 
called  ■  Surafend,'  a  large  inland  village  half-way  between  Tyre  and 
Sidon.  The  ancient  city  was  probably  on  the  coast  (which  has  greatly 
changed),  and  belonged  to  the  territory  of  Sidon,  hence,  in  the  land 
of  Sidon  (or,  '  Sidonia'),  according  to  the  correct  reading. 


68  LUKE  IV.  [4:  27-30. 

27  And  there  were  many  lepers  in  Israel  in  the  time  of 
Elisha  the  prophet ;  and  none  of  them  was  cleansed, 

28  but  only  Naaman  the  Syrian.  And  they  were  all 
filled  with  wrath  in  the  synagogue,  as  they  heard  these 

29  things ;  and  they  rose  up,  and  cast  him  forth  out  of 
the  city,  and  led  him  unto  the  brow  of  the  hill  whereon 
their  city  was  built,  that  they  might  throw  him  down 

30  headlong.  But  he  passing  through  the  midst  of  them 
went  his  way. 

Ver.  27.  Many  lepers.  In  2  Kings  7  :  3,  four  are  spoken  of,  in 
the  time  of  Elisha  the  prophet. —  Naaman  the  Syrian,  see  2 

Kings  5  :  1-19.  The  miracles  wrought  by  Elijah  and  Elisha  in  the 
cases  referred  to  '  have  a  close  parallelism  with  those  of  the  Syro-Phce- 
nician  woman  (Mark  7  :  26)  and  the  ruler's  son  at  Capernaum  (John 
4:  46).'  This  early  reference  to  blessing  on  the  Gentiles  would  rejoice 
the  heart  of  Theophilus. 

Ver.  28.  Filled  with  wrath.  The  wrath  was  sinful,  but  natural. 
They  were  angry  at  the  rebuke,  but  their  conduct  only  proved  its  jus- 
tice.    We  restore  the  more  graphic  order  of  the  original. 

Ver.  29.  And  they  rose  up,  tumultuously  from  their  seats  in 
the  synagogue. — Cast  him  foith.  Forced  Him  out,  expelled  Him. 
Led  him.  That  He  was  in  their  custody  is  evident. — Unto  the 
brow  of  the  hill  whereon  their  city  was  built.  Nazareth  still 
answers  to  this  description.  The  precipice  was  probably  that  behind 
the  Maronite  church  at  the  present  head  of  the  town,  and  not  the  so- 
called  Mount  of  Precipitation,  which  lies  two  miles  from  Nazareth. — 
Throw  him  down  headlong.  Compare  the  Tarpeian  rock  at  Rome, 
from  which  the  Roman  mob  cast  unpopular  persons. 

Ver.  30.  But  he  passing  through  the  midst  of  them.  As 
the  Nazarenes  had  Him  in  custody  there  was  something  miraculous  in 
this  escape.  That  they  were  struck  blind,  or  that  He  became  invisible, 
is  not  in  accordance  with  the  expression,  '  passing  through  the  midst 
of  them.'  By  allowing  '  His  personal  majesty  '  to  appear,  He  might 
effect  this  escape,  but  it  cannot  be  explained  as  the  result  of  merely 
human  decision,  however  potent  that  has  been  in  disorderly  mobs. 
The  view  that  He,  visible  to  them  all,  passed  through  them,  making 
them  feel  His  superhuman  power  restraining  them,  showing  them  their 
own  powerlessness  against  Him,  presents  no  difficulty  to  those  who  be- 
lieve in  miracles,  and  such  a  miracle  was  called  for.  His  time  was 
not  yet  come,  and  He  would  thus  protect  Himself.  Besides,  they  had 
demanded  a  miracle,  and  now  they  obtained  one. — a  miracle  of  judg- 
ment on  them  all,  not  only  in  the  restraint  then  put  upon  them,  but  in 
the  consequence,  namely,  that  He  went  his  way.  We  suppose 
directly  to  Capernaum,  without  returning  to  Nazareth  at  all. 


4:  31-33.]  LUKE  IV.  69 

Chapter  4:  31-41. 
Miracles  of  Healing  ed   Capernaum. 

31  And  he  came  down  to  Capernaum,  a  city  of  Galilee. 

32  And  he  was  teaching  them  on  the  sabbath  day  :  and 
they  were  astonished  at  his  teaching  ;  for  his  word  was 

33  with  authority.     And  in  the  synagogue  there  was  a 

Miracles  of  Healing  at  Capernaum,  vers.  31-41. 
Parallel  passages  :  Matt.  8 :  14-17 ;  Mark  1 :  23,  2J.  After  the  rejection  in  Nazareth 
(chap.  4 :  28-30),  our  Lord  went  to  Capernaum,  and  made  that  His  headquarters  during 
the  remainder  of  His  Galihean  ministry.  (Comp.  Matt.  9:  1:  'His  own  city.')  The 
order  of  events  seems  to  have  been :  the  calling  of  the  four  fishermen,  in  connr^ti.-n 
with  the  miraculous  draught  of  fishes  (chap.  5  :  1-11) ;  then  the  healing  of  the  demo- 
niac in  the  synagogue  at  Capernaum,  and  the  subsequent  miracles  there,  followed  by 
the  withdrawal  to  a  desert  place,  and  continuous  preaching  in  other  cities  (chap.  4 : 
33-44).  It  will  appear  from  this  that  Luke  deviates  somewhat  from  the  chronological 
order,  which  Mark  follows  exactly.     The  order  of  Matthew  is  not  chronological. 

Ver.  31.  Came  down  to  Capernaum,  which  was  situated  on 
or  near  the  lake,  Nazareth  being  higher  on  the  hills. — A  city  of 
Galilee.  This  explanation  made  by  Luke,  and  the  close  connection 
with  the  occurrence  at  Nazareth,  lead  us  to  maintain  the  usual  view, 
that  this  was  the  transfer  from  Nazareth  to  Capernaum,  mentioned  in 
Matt.  4:  13.  The  exact  site  of  Capernaum  is  in  dispute  ;  the  two  lead- 
ing localities  which  have  been  defended  are  Khan  Minyeh  and  Tell 
Hum.  (See  Schaff's  Bible  Dictionary,  for  a  popular  statement  of  the 
arguments).  The  extensive  ruins  found  at  the  latter  place  .seem  to 
give  it  the  weightier  claim.  The  name  means,  village  of  Nahum,  or, 
village  of  consolation.  See  further  on  chap.  10:  15.— Was  teaching 
them.  This  was  His  habit.  On  the  substance  of  His  teaching  at  this 
time,  comp.  Mark  1  :  15 :  '  The  time  is  fulfilled,  and  the  kingdom  of 
God  is  at  hand  :  repent  ye,  and  believe  in  the  gospel.' — On  the  sab- 
bath day.  Probably  a  particular  day  when  the  following  miracles 
were  wrought  (vers.  33-40). 

Ver.  32.  At  his  teaching.  Not  simply  at  the  manner,  as  in 
Nazareth. — For  his  "word  -was  with  authority.  Comp.  the  for- 
mula :  '  Verily  I  say  unto  you.'  The  same  idea  is  expressed  in  Matt. 
7:  28,29.  The  comparison  with  the  astonishment  in  Nazareth  sug- 
gests, that  they  felt  more  than  the  tone  of  authority  ;  they  must  have 
felt  the  authority  itself.  He  not  only  claimed  power  in  His  words,  but 
exercise  1  it  with  His  words. 

Ver.  33.  In  the  synagogue,  at  Capernaum. — A  spirit  of  an 
unclean   devil  (demon).     Mark:  'in  an  unclean  spirit.'     'Spirit' 


70  LUKE  IV.  [4:  34-36. 

man,  which  had  a  spirit  of  an  unclean  *  devil ;  and  he 

34  cried  out  with  a  loud  voice,  2  Ah  !  what  have  we  to  do 
with  thee,  thou  Jesus  of  Nazareth  ?  art  thou  come  to 
destroy  us  ?     I  know  thee  who  thou  art,  the  Holy  One 

35  of  God.  And  Jesus  rebuked  him,  saying,  Hold  thy 
peace,  and  come  out  of  him.  And  when  the  l  devil 
had  thrown  him  down  in  the  midst,  he  came  out  of 

36  him,  having  done  him  no  hurt.  And  amazement 
came  upon  all,  and  they  spake  together,  one  with 
another,  saying,  What  is  3  this  word  ?  for  with  autho- 

1  Gr.  demon.        2  Or,  Let  alone.  3  Or,  this  word,  that  with  authority  .  .  .  come  out? 

is  defined  by  '  unclean  demon ;'  the  word  '  unclean '  being  inserted, 
either  because  in  Greek  '  demon  '  might  be  either  good  or  bad,  and 
Luke,  when  speaking  of  a  '  demon '  for  the  first  time,  would  naturally 
define  which  kind  he  meant ;  or  perhaps,  because  the  effect  upon  the 
possessed  person  made  the  word  peculiarly  appropriate.  The  Gospel 
narratives  plainly  distinguish  demoniacal  possession  from  physical  dis- 
eases, although  the  possessed  persons  are  represented  as  also  having 
the  symptoms  of  ordinai'y  maladies.  To  identify  this  possession  with 
insanity  involves  many  difficulties.  It  is  best  to  take  the  language  as 
meaning  what  it  says. 

Ver.  34.  Ah  !  The  word  occurs  only  here.  In  the  parallel  pas- 
sage (Mark  1  :  24)  it  is  to  be  omitted.  It  means  either  '  let  be,'  '  let 
us  alone,'  or  more  probably,  '  Ah  !'  a  cry  of  wonder  mixed  with  fear. 
— Art  thou  come  to  destroy  us.  The  language  of  the  demon, 
speaking  for  his  class ;  possibly  there  were  several ;  comp.  chap.  8 : 
2,  30.  They  feared  banishment  (comp.  chap.  8  :  21)  and  probably  the 
destruction  of  that  power  then  exercised  by  Satan  on  the  world,  as 
manifested  in  such  demoniacal  possession. — I  know  thee  who  thou 
art,  the  Holy  One  of  God.  Certainly  an  acknowledgment  that 
Jesus  was  the  Messiah.  Notice  the  double  contrast :  '  Holy  '  over 
against  an  unclean  spirit ;  '  of  God  '  over  against  a  demon,  the  emissary 
of  Satan. 

Ver.  35.  Rebuked  him;  as  so  often. — Hold  thy  peace;  lit., 
'be  muzzled,' — Come  out  of  him.  Here,  as  everywhere,  the  real- 
ity of  the  possession  is  implied. — Thrown  him  down  in  the 
midst.  Mark:  'tearing  (or,  convulsing)  him.' — Having  done 
him  no  hurt.     This  detail  is  added  by  Luke,  the  physician. 

Ver.  36.  And  amazement  came  upon  all.  The  form  of  Luke 
is  peculiar,  and  is  reproduced  in  the  R.  V. — What  is  this  word  ? 
Of  what  kind  is  it?  The  A.  V.  is  inexact, — For  with  authority, 
etc.  The  marginal  rendering  indicates  that  the  first  word  means  either 
'for'  or  'that;'  comp.  chap.  8:  25,  and  similar  passages.  •Authority' 
refers  to  the  power  He  possessed  ;  '  power,'  to  the  exercise  of  it. 


4:  37-40.]  LUKE  IV.  71 

rity  aud  power  he  commandeth  the  unclean  spirits,  and 

37  they  come  out.  And  there  went  forth  a  rumour  con- 
cerning him  into  every  place  of  the  region  round 
about. 

38  And  he  rose  up  from  the  synagogue,  and  entered 
into  the  house  of  Simon.  And  Simon's  wife's  mother 
Avas  holden  with  a  great  fever;  and  they  besought  him 

39  for  her.  And  he  stood  over  her,  and  rebuked  the 
fever ;  and  it  left  her :  and  immediately  she  rose  up 
and  ministered  unto  them. 

40  And  when  the  sun  was  setting,  all  they  that  had 
any  sick  with  divers  diseases  brought  them  unto  him ; 
and  he  laid  his  hands  on  every  one  of  them,  and  healed 

Ver.  37.  And  there  "went  forth  a  rumor.  Not  the  same  word 
as  in  ver.  14,  but  literally,  'echo.' — Region  round  about.  A  sin- 
gle word  in  the  Greek,  usually  rendered  by  this  phrase.  Mark:  'all 
the  region  of  Galilee  round  about.'  This  verse  is  inserted  because  of 
tlie  remarkable  character  of  this  miracle ;  it  was  the  first  time  our 
Lord  healed  a  possessed  man. 

Ver.  38.  The  house  of  Simon.  That  the  four  fishermen  were 
already  in  attendance  upon  our  Lord,  appears  from  Mark  1 :  29,  al- 
though Luke  only  refers  to  Simon.  Evidently  Simon  Peter  was  now 
living  at  Capernaum,  though  originally  from  Bethsaida  (John  1  :  45). 
The  distance  between  Bethsaida  Julias  and  Tell  Hum  is  but  a  few  miles. 
It  has  been  thought  that  our  Lord  made  Simon's  house  His  home. — 
Simon's  ■wife's  mother.  Her  name,  according  to  untrustworthy 
tradition,  was  Perpetua  or  Concordia.  Singularly  enough  Peter  is  the 
only  one  of  the  Apostles  who  is  known,  with  certainty,  to  have  been 
married. — Holden  with  a  great  fever.  A  technical  medical  ex- 
pression, used  by  Luke  only. — Besought  him  for  her.  Stronger 
than  Mark's  expression. 

Ver.  39.  And  he  stood  over  her.  Peculiar  to  Luke,  but  im- 
plied in  the  other  accounts. — ^Rebuked  the  fever.  Mark  is  more 
minute:  '  took  her  by  the  hand  and  raised  her  up.' — Immediately. 
Not  the  word  usually  rendered  '  straightway,'  though  having  the  same 
meaning. — And  ministered  unto  them.  So  all  the  accounts; 
Matthew,  according  to  the  best  authorities,  has  '  unto  Him.'  The  min- 
istering was,  of  course,  in  the  natural  and  womanly  way  of  caring  for 
their  bodily  wants.  After  the  scene  in  the  synagogue  our  Lord  needed 
food.     The  best  service  for  that  hour  was  serving  His  body. 

Ver.  40.  And  -when  the  sun  was  setting;  when  the  Jewish 
Sabbath  was  ending.  There  were  doubtless  scruples  about  coming  be- 
fore sundown. — All  they  that  had  any  sick,  etc.      Mark  says  : 


72  LUKE  IV.  [4:  41,42. 

41  them.  And  !  devils  also  came  out  from  many,  crying 
out,  and  saving,  Thou  art  the  Son  of  God.  And  re- 
buking them,  he  suffered  them  not  to  speak,  because 
they  knew  that  he  was  the  Christ. 

Chapter  4 :  42-44. 
Our  Lord's  Retirement  and  Subsequent  Preaching. 

42  And  when  it  was  day,  he  came  out  and  wrent  into  a 
desert  place:  and  the  multitudes  sought  after  him,  and 
came  unto  him,  and  would  have  stayed  him,  that  he 

1  Gr.  demons. 

'all  the  city  was  gathered  together  at  the  door;'  for  how  few  have 
no  sick  friends. — Laid  his  hands  on  every  one  of  them.  Pe- 
culiar to  Luke.  The  toilsome  nature  of  our  Lord's  activity  is  thus 
brought  out. 

Ver.  41.  And  devils  (demons)  also,  etc.  The  crying  out  of 
the  demons  is  more  distinctly  asserted  here,  but  the  prohibition  men- 
tioned by  Mark  includes  this.  —The  best  authorities  omit  the  word 
Christ  before  the  Son  of  God. — He  suffeied  them  not  to  speak, 
etc.  This  was  His  habit.  True  faith  in  Christ  is  not  furthered  by  the 
acknowledgment  of  demons.  Trusting  Him  is  a  different  matter  from 
the  credence  based  on  such  evidence. — Because  they  knew  that 
he  was  the  Christ,  i.  e.,  the  Messiah.  Notice,  not  only  are  the  pos- 
sessed carefully  distinguished  from  the  sick  (ver.  40) ;  but  the  demons 
are  almost  always  represented  as  recognizing  Jesus  as  the  Messiah. 
Insane  people  could  not  always  be  so  correct,  but  '  the  demons  also  be- 
lieve, and  shudder'  (James  2  :  19).  Their  acknowledgment  was  not 
designed  to  further  the  cause  of  our  Lord. 

Our  Lords  Retirement  and  Subsequent  Preaching,  vers.  42-44. 

Vers.  42^14.  Parallel  passage:  Mark  1 :  35-39,  which  is  much  fuller.  Comp.  Matt. 
4  :  23.    The  difference  in  the  words  of  the  two  accounts  is  remarkable. 

Ver.  42.  And  when  it  was  day.  Mark :  «  and  in  the  morning, 
a  great  while  before  day.'  It  is  interesting  to  notice  the  independence 
of  Mark  and  Luke  in  a  passage  like  this,  one  of  the  few  found  only  in 
these  two  Gospels. — Into  a  desert  place  ;  some  uninhabited  region, 
probably  not  far  from  Capernaum.  Luke  does  not  mention  that  He 
'there  prayed'  (Mark). — And  the  multitudes,  etc.  Under  the 
lead  of  Simon,  hence  probably  from  Capernaum. — Would  have 
stayed  him.  They  failed  to  do  so  ;  the  A.  V.  fails  to  indicate  this. 
This  part  of  the  verse  is  peculiar  to  Luke,  though  implied  in  Mark's 
account. 


4:  43,  44.-5:  1.]  LUKE  IV.  73 

43  should  not  go  from  them.  But  he  said  unto  them, 
I  must  preach  the  lgood  tidings  of  the  kingdom  of 
God  to  the  other  cities  also  :  for  therefore  was  I  sent. 

44  And  he  was  preaching  in  the  synagogues  of 2  Galilee. 

Chapter  5:  1-11. 

The  Miraculous  Draught  of  Fishes;    the    Call  of  the 

Fishermen. 

5  :  l  Now  it  came  to  pass,  while  the  multitude  pressed 
upon  him  and  heard   the  word  of  God,  that  he  was 

1  Or,  gospel.  2  Very  many  ancient  authorities  read  Judsea. 

Ver.  43.  I  must  preach  the  good  tidings.  Lit.,  'evangelize.' 
The  word  Joes  not  occur  in  Matthew  and  Mark. — Of  the  kingdom 
of  God.  Christ's  preaching  was  religious  first,  and  therefore  pro- 
perly ethical.  What  God  had  done  and  was  about  to  do  formed  the 
substance  of  the  '  good  tidings  ;'  what  man  ought  to  do  was  the  neces- 
sary application.  His  chief  business  was  to  preach. — For  therefore 
•was  I  sent.  '  For  to  this  end  came  I  forth'  (Mark).  The  two  inde- 
pendent accounts  suggest  the  harmony  of  will  between  the  Father  and 
the  Son  in  the  coming  work  of  Redemption,  since  '  sent '  means,  sent 
from  God. 

Ver.  44.  And  he  was  preaching  (continued  to  preach)  a  different 
word  from  that  in  ver.  43,  meaning  to  proclaim  as  a  herald  does. — In 
the  synagogues  of  Galilee.  The  marginal  reading  is  sustained  by 
the  Sinaitic,  Vatican  and  another  very  ancient  manuscript,  as  well  as 
by  some  later  authorities.  It  is  the  more  probable  reading.  If  the 
common  reading  be  accepted,  we  can  identify  this  journey  with  that 
spoken  of  in  Mark  1  :  39.  But  Luke  probably  gives  here  a  general 
sketch  of  our  Lord's  first  circuit  in  Galilee,  and  includes  also  the  jour- 
ney to  Jerusalem,  mentioned  in  John  5,  which  took  place  not  very  long 
afterwards  (or  before,  according  to  some).  It  is  characteristic  of  Luke 
to  sum  up  or  anticipate  this.  But  as  none  of  the  first  three  Evangelists 
elsewhere  allude  to  these  earlier  journeys  to  Jerusalem,  such  an  allu- 
sion here  seemed  strange.  The  transcribers  therefore  soon  changed 
1  Judsea'  into  •  Galilee.'  In  the  R.  V.  the  verse  is  placed  in  a  para- 
graph by  itself,  not  only  because  it  is  another  of  Luke's  characteristic 
conclusions,  but  because  of  the  probability  that  it  refers  to  a  wider 
journey  than  that  mentioned  in  the  parallel  passage  in  Mark. 

The  Miraculous  Draught  of  Fishes ;  the  Call  of  the  Fishermen,  vers.  1-11. 

These  events  took  place  shortly  after  the  rejectionat  Nazareth,  bat  before  the  healing 
of  Simon's  mother-in-law  (chap.  4  :  38,  39) ;  fur  at  that  time  these  f'"iir  fishermen  were 
already  in  (dose  attendance  upon  our  Lord  (Mark  1:  29,  oO).     The  indefinite  language 


74  LUKE  V.  [5:  1-3. 

2  standing  by  the  lake  of  Gennesaret ;  and  he  saw  two 
boats  standing  by  the  lake :  but  the  fishermen  had 

3  gone  out  of  them,  and  were  washing  their  nets.  And 
he  entered  into  one  of  the  boats,  which  was  Simon's, 
and  asked  him  to  put  out  a  little  from  the  land.  And 
he  sat  down  and  taught  the  multitudes  out  of  the  boat. 

of  Luke  in  regard  to  time,  plainly  admits  of  this"view,  which  implies  the  identity  of 
this  occurrence  with  that  related  in  different  form  by  Matthew  (4 :  18-22;  and  Mark 
(1:  16-20).  (1  )  Luke  intends  us  to  understand  that  this  was  the  call  of  Peter  and  his 
companions  to  follow  Christ  constantly.  (2.)  A  repetition  of  the  promise  to  make  them 
'  fishers  of  men'  is  improbable.  (3.)  A  two-fold  leaving  of  their  nets  is  equally  so.  (4.) 
The  omission  of  the  miracle  by  the  other  two  Evangelists  is  not  against  the  identity, 
for  such  omissions  occur  when  there  can  be  no  doubt  that  they  are  telling  of  the  same 
occurrence.  (5.)  A  previous  acquaintance  with  Peter  seems  to  be  implied  here,  but 
that  does  not  prove  that  he  had  been  called  before,  for  John  (1 :  41, 42)  tells  us  of  an  ac- 
quaintanceship before  the  call.  (6.)  No  mention  is  made  of  Andrew,  but  ver.  9  tells  of 
others  in  Peter's  boat,  while  in  chap.  6  :  14  Andrew  is  mentioned  as  having  already 
been  a  disciple,  and  then  chosen  as  an  Apostle.  Peter  here  is  an  example  for  us  :  To 
hear  when  the  Lord  speaks ;  to  labor  when  He  commands ;  to  believe  when  He  pro- 
mises ;  to  follow  whither  He  calls.  The  fishermen  were  blessed  while  laboring  in  their 
own  calling. 

Ver.  1.  The  multitude.  His  influence  was  already  great. — The 
lake  of  Gennesaret,  i.  e.,  the  Sea  of  Galilee.  Luke  alone  uses  the 
former  name.  John  (6  ;  1  ;  21  :  1)  calls  it  the  Sea  of  Tiberias  ;  from 
an  important  city  of  that  name  situated  by  it.  '  Gennesaret '  was  a 
fertile  district  in  Galilee  (Matt  14:  34  ;  Mark  6:  53),  along  the  north- 
western shore  of  the  lake.  The  limits  of  the  region  thus  named  can- 
not be  exactly  determined,  but  it  probably  included  Capernaum.  The 
lake  itself  is  oval  in  shape,  from  twelve  to  fourteen  miles  long  (from 
north  to  south)  and  about  half  as  broad.  The  river  Jordan  enters  it  at 
the  north,  and  flows  from  it  at  the  southern  extremity.  Surrounded 
by  high  mountains,  it  was  subject  to  sudden  storms  It  is  more  than 
600  feet  below  the  level  of  the  Mediterranean.  Still  abounding  in  fish, 
it  is  now  well  nigh  deserted  by  boats,  its  shores  presenting  a  mournful 
contrast  to  the  days  when  our  Lord  passed  through  the  many  thriving 
cities  near  its  shores. 

Ver.  2  By  the  lake.  Either  by  the  shore  of  the  lake,  or  possi- 
bly drawn  up  on  the  shore. — "Washing  their  nets.  After  the 
night  of  toil  (ver.  5).  The  nets  used  were  large  drag  nets,  as  appears 
from  the  word  used  by  Matthew  and  Mark. 

Ver.  3  "Which  was  Simon's.  This  does  not  prove  Simon  to 
be  the  older  brother.  As  our  Lord  walked  on  the  shore  of  the  lake, 
He  came  first  to  this  boat,  and  Simon  was  probably  near  it. — Taught 
the  multitudes  out  of  the  boat.     Comp.  Mark  4  :  1. 


5:  4-8.]  LUKE  V.  75 

4  And  when  he  had  left  speaking,  he  said  unto  Simon, 
Put  out   into  the  deep,  and   let  down  your  nets  for  a 

5  draught.  And  Simon  answered  and  said,  Master,  we 
toiled  all  night,  and  took  nothing :  but  at  thy  word  I 

6  will  let  dowrn  the  nets.  And  when  they  had  this  done, 
they  inclosed  a  great  multitude  of  fishes ;  and  their 

7  nets  were  breaking ;  and  they  beckoned  unto  their 
partners  in  the  other  boat,  that  they  should  come  and 
help  them.     And  they  came,  and  filled  both  the  boats, 

8  so  that  they  began  to  sink.  But  Simon  Peter,  when 
he  saw  it,  fell  down  at  Jesus'  knees,  saying,  Depart 

Yer.  4.  Simon.  Evidently  the  steersman  of  the  boat. — Put  out 
into  the  deep,  i.  e.,  the  deep  water.  Luke  always  uses  exact 
nautical  phrases.  Addressed  in  the  singular,  to  Simon. — Let  down 
your  nets.  Addressed  to  all  the  fishermen  in  the  boat.  Our  Lord 
first  makes  a  slight  request  of  Simon  then  after  His  discourse  a  greater 
one,  calling  for  more  confidence  in  Himself. 

Ver.  5.  Master.  Not  the  word  usually  so  rendered,  which  means 
'  teacher,'  but  a  title  of  respect,  not  involving  a  close  personal  relation. 
— We  toiled.  Not,  '  have  toiled,'  for  that  would  imply  they  had 
just  stopped.  Peter  gives  an  account  of  the  last  night's  labor. — All 
night.  The  usual  time  for  fishing,  comp.  John  21  :  2. — But,  not, 
•  nevertheless.' — At  thy  word.  On  account  of  thy  word.  Thi*  in- 
volved faith,  yet  the  proverbial  superstition  of  fishermen  may  have 
entered  here  — I  will  let  down  the  nets.  He  speaks  as  the 
director  of  the  fishing  party. — The  significance  of  this  verse  for  '  fishers 
of  men  '  is  obvious.  Even  in  the  beginnings  of  Peter's  confidence  in 
Jesus,  he  was  called  upon  to  obey  ;  but  without  the  confidence  there 
would  have  been  no  obedience.     True  faith  works. 

Ver.  6.  When  they  had  this  done.  A  number  were  engaged. — 
"Were  breaking,  i  e.,  '  began  to  break,'  just  as  in  ver.  7,  '  were  sink- 
ing '  means  '  began  to  sink.'  The  nets  did  not  break,  nor  the  boats 
sink.  God  sometimes  allows  dangers  to  begin,  that  our  faith  may 
be  increased. 

Ver.  7.  Beckoned.  Probably  on  account  of  the  distance  ;  not 
from  amazement,  as  some  of  the  Fathers  have  thought.  Fishermen's 
signals  require  little  explanation. — Their  partners,  i.  e.,  the  sons  of 
Zebedee  (ver.  10). 

Ver.  8.  Simon  Peter.  His  full  name  is  given  at  this  turning- 
point  of  his  life. — Fell  down,  etc.  Not  an  act  of  worship,  but  a  re- 
cognition of  God's  power  in  Jesus. — Depart  from  me.  Go  out  from 
me,  i.  c,  from  my  boat.  This  is  like  Peter.  This  miracle  took  place 
not  only  in  his  presence,  but  in  his  boat,  his  net,  his  fishing. — For  I 
am  a  sinful  man.     It  was  not  superstition,  but  a  sense  of  unworthi- 


76  LUKE  V.  [5:  9-11. 

9  from  me  ;  for  I  am  a  sinful   man,  O  Lord.      For  he 
was  amazed,  and  all  that  were  with  him,  at  the  draught 

10  of  the  fishes  which  they  had  taken ;  and  so  were  also 
James  and  John,  sons  of  Zebedee,  which  were  partners 
with  Simon.      And  Jesus  said  unto  Simon,  Fear  not ; 

11  from  henceforth  thou  shalt  l  catch  men.  And  when 
they  had  brought  their  boats  to  land,  they  left  all,  and 
followed  him. 

1  Gr .  take  alive. 

ness.  In  Jesus  he  recognized  to  some  extent  the  holiness  as  well  as 
the  power  of  God.  Such  a  feeling  always  exists  in  similar  cases. 
It  is  not  necessary  to  suppose  that  Peter  had  but  lately  committed 
some  crime,  that  he  felt  the  want  of  faith  in  what  he  had  said  be- 
fore (ver.  5),  that  he  was  afraid  of  drowning,  or  that  he  had  left 
the  Master  and  now  felt  that  he  had  been  guilty  in  so  doing.  Our 
Lord  knew  how  to  answer  better  than  Peter  did  to  ask.  Instead  of 
departing  from  Peter,  He  drew  Peter  to  Himself,  and  the  reason  Peter 
urged  was  the  reason  for  making  him  cling  more  closely  to  his  power- 
ful and  holy  Master. 

Ver.  9.  For  he  was  amazed,  etc.  This  miracle  seems  more 
than  one  of  knowledge.  It  is  true  the  shoals  of  fish  in  the  lake  are 
very  thick,  but  the  promise  of  ver.  10  ('  Henceforth  thou  shalt  ca'ch 
men')  points  to  an  influence  of  Christ's  upon  the  fish.  Trench: 
'  Christ  here  appears  as  the  ideal  man,  the  second  Adam  of  the  eighth 
Psalm:  "Thou  madest  him  to  have  dominion  over  the  works  of  thy 
hands  :  Thou  hast  put  all  things  under  his  feet — the  fowl  of  the  air, 
and  the  fish  of  the  sea,  and  whatsoever  walketh  through  the  paths 
of  the  seas"  (vers.  6,  8).' 

Ver.  10.  James  and  John.  James  (f.  e.,  Jacob,)  was  probably 
the  older  brother,  and  the  first  martyr  among  the  Apostles.  John 
was  the  beloved  disciple  and  the  Evangelist,  the  last  one  to  die.  Their 
mother's  name  was  Salome  (Matt.  27:  56;  Mark  15:  40),  and  she 
was  probably  a  sister  of  Mary,  the  mother  of  Jesus  (John  19:  25). 
The  brothers  seem  to  have  been  of  a  naturally  fierce  temper  ;  comp. 
chap.  9:  54,  and  Mark  3:  17.— Partners.  Our  Lord  recognized 
earthly  relations,  both  of  kindred  and  of  occupation,  in  choosing  His 
Apostles.  Two  pairs  of  brothers,  all  four  of  them  fishermen,  were  the 
first  ever  called,  and  the  chief  Apostles. — From  henceforth  thon 
shalt  catch  men.  The  special  address  to  Simon  suggests  that  he 
would  be  a  leader  in  this  work  ;  comp.  his  success  on  the  day  of  Pente- 
cost (Acts  2  :   14-49).     Here  the  three  narratives  coincide. 

Ver.  11.  They  left  all.  The  special  call  to  James  and  John  (Matt. 
4  :  21)  probably  intervened.  '  Probably  so  soon  as  they  reached  the 
shore,  He  calls  Simon  and  Andrew,  in  whose  ship  He  still  was,  to  fol- 
low Him,  for  He  will  make  them  fishers  of  men.     During  this  time 


5:  12]  LUKE  V.  77 

Chapter  5:  12-16. 

The  Healing  of  a  Leper. 

12  And  it  came  to  pass  while  he  was  in  one  of  the  cities, 
behold,  a  man  full  of  leprosy:  and  when  he  saw  Jesus, 
he  fell  on  his  face,  and  besought  him,  saying,  Lord,  if 

James  and  John  had  gone  a  little  distance  from  them,  and  were  en- 
gaged in  repairing  the  nets  that  had  been  broken.  Walking  upon  the 
shore,  He  goes  to  them,  and  calls  them  also  to  follow  Him  ;  and  they, 
leaving  their  father  and  servants,  follow  Him '  ( Andrews). — Followed 
him.  Luke  thus  indicates  that  they  thenceforth  constantly  attended 
Him.  The  whole  occurrence  was  allegorized  very  early :  the  boat 
being  taken  as  representing  the  Church ;  the  net,  doctrine ;  the  sea, 
the  heathen  world  ;  the  bursting  of  the  net,  heresies.  The  fish  was  a 
favorite  symbol  among  the  early  Christians,  especially  as  the  initial 
letters  of  the  Greek  phrase:  Jesus  Christ,  Son  of  God,  Saviour,  made 
up  the  word  meaning  fish  (I^fltf).  The  miracle  after  the  resurrection 
(John  21),  in  which  Peter  was  equally  prominent,  when  the  Shepherd's 
duty  was  added  to  that  of  the  Fisher,  forms  a  parallel  and  contrast  to 
this  one.  The  earlier  miracle  is  '  symbolical  of  the  gathering  of  men 
into  the  outward  kingdom  of  God  on  earth,  from  which  they  may  be 
lost;'  the  latter  one  of  '  the  gathering  of  the  elect  souls  into  the  king- 
dom of  glory,  none  of  whom  will  be  lost.'     Trench  (after  Augustine). 

Hie  Healing  of  a  Leper,  vers.  12-16. 
Parallel  passages :  Matt.  8:1-4;  Mark  1 :  40-45.    This  miracle  is  placed  in  its  pro- 
per chronological  position  by  Mark,  Matthew  inserts  it  immediately  after  the  Sermon 
on  the  Mount.    The  locality  is  uncertain,  but  it  seems  not  to  have  been  Capernaum. 

Ver.  12.  One  of  the  cities.  None  of  the  Evangelists  name 
the  place. — Full  of  leprosy.  A  phrase  of  medical  accuracy,  pro- 
bably referring  to  the  severity  of  the  disease  in  this  case.  Leprosy 
was  a  loathsome  cutaneous  disease,  prevalent  in  Egypt  and  else- 
where in  the  Levant,  in  a  more  virulent  form,  it  would  seem,  in 
ancient  times  than  at  present.  In  Lev.  13,  we  find  the  details  in  re- 
gard to  the  disease,  and  in  Lev.  14  and  16  the  regulations  of  the  Mo- 
saic law  in  the  case  of  a  cure.  These  regulations  were  sanitary,  and 
yet  had  a  deep  religious  significance.  Since  the  malady  was  hereditary, 
but  not  contagious,  the  minute  regulations  can  only  be  accounted  for 
by  finding  in  them  the  design  of  making  the  leper  a  type  of  man  dead 
in  sin.  No  remedy  was  known,  yet  recovery  took  place.  During  the 
progress  of  the  disease  the  lepers  were  unclean ;  to  touch  them  was  for- 
bidden. When  cured,  the  subject  must  appear  before  the  priest,  and 
offer  a  sacrifice  (Lev.  16  ;  comp.  ver.  14),  which  pointed  in  its  form  to 
the  same  typical  significance  just  indicated. — Fell  on  his  face;  an 
act  of  reverence,  but  not  necessarily  of   religious  worship. — Lord. 


78  LUKE  V.  [5:  13-15. 

13  thou  wilt,  thou  canst  make  me  clean.  And  he  stretched 
forth  his  hand,  and  touched  him,  saying,  I  will ;  be 
thou  made  clean.      And  straightway  the  leprosy  de- 

14  parted  from  him.  And  he  charged  him  to  tell  no  man : 
but  go  thy  way,  and  shew  thyself  to  the  priest,  and 
oifer  for  thy  cleansing,  according  as  Moses  commanded, 

15  for  a  testimony  unto  them.  But  so  much  the  more 
went  abroad  the  report  concerning  him  :  and  great 
multitudes  came  together  to  hear,  and  to  be  healed  of 

Possibly  implying  some  faith  in  Jesus  as  the  Messiah. — If  thou  wilt, 
thou  canst  make  me  clean.  Whatever  the  leper  might  have 
heard  of  the  power  of  Jesus,  this  shows  strong  faith,  and  that  from  an 
outcast. 

Ver.  13.  He  stretched  forth,  etc.  This  touch  was  significant, 
in  many  ways,  and  was  an  evidence  of  courage  on  the  part  of  our  Lord. 
— Be  tbou  made  clean  ;  the  R.  V.  properly  makes  this  clause  con- 
form to  that  in  ver.  12  —Straightway  the  leprosy  departed 
from  him.  Luke,  as  physician,  chooses  his  language  with  accuracy. 
He,  as  well  as  the  others,  emphasizes  the  point  that  the  cure  was  in- 
stantaneous. By  so  much  as  the  disease  often  exceeds  that  of  leprosy 
is  the  fact  of  more  importance  in  its  lesson  respecting  Christ's  ability 
and  willingness  to  save,  and  to  save  at  once  him  who  believes. 

Ver.  14.  Charged  him  to  tell  no  man.  As  the  context  sug- 
gests, because  he  must  first  fulfil  the  Levitical  requirements ;  but  also 
to  avoid  such  notoriety,  as  would  awaken  hostility  and  arouse  false 
Messianic  hopes  among  the  people.  It  may  well  be  imagined  that  the 
man  himself  was  one  who  needed  to  be  told  to  keep  silence. —But  go 
thy  way.  A  different  word  from  that  used  by  Matthew  and  Mark. 
In  the  other  accounts  the  Am.  Com.  render  simply  'go.'  The  change 
to  the  direct  address  is  not  uncommon  in  the  Gospels.—  Shew  thyself 
to  the  priest.  The  priest  of  the  district,  whose  duty  it  would  be  to  in- 
spect the  healed  leper  twice.— Offer  for  thy  cleansing,  according 
as  Moses  commanded.  Lev.  14:  30,  31.  Our  Lord  never  set 
Himself  in  opposition  to  the  Mosaic  law.  Its  ceremonial  requirements 
were  abrogated  by  His  death  and  resurrection  ;  not  before  these  events. 
— For  a  testimony  unto  them.  A  public  attestation  that  the  cure 
was  effected.  In  this  case,  it  is  true,  it  involved  a  higher  testimony, 
but  our  Lord's  words  do  not  of  themselves  indicate  this. 

Ver.  15.  But  so  much  the  more,  etc.  As  Mark  shows,  in  con- 
sequence of  the  disobedience  of  the  leper.  But  this  is  no  excuse  for 
disobedience. — The  report  concerning  him.  The  word  'report' 
is  that  rendered  'matter'  in  Mark  1:  45.  It  is  literally,  'word.' 
This  variation  was  necessitated  by  the  difference  in  the  accompanying 
terms  in  the  two  accounts.     Matthew  says  nothing  of  this  result. — 


5 :  15-18.]  LUKE  V.  79 

16  their  infirmities.  But  he  withdrew  himself  in  the  de- 
serts, and  prayed. 

Chapter  5:  17-26. 

The  Healing  &f  a  Paralytic. 

17  And  it  came  to  pass  on  one  of  those  days,  that  he 
was  teaching;  and  there  were  Pharisees  and  doctors 
of  the  law  sitting  by,  which  were  come  out  of  every 
village  of  Galilee  and  Judaea  and  Jerusalem :  and  the 

is  power  of  the  Lord  was  with  him  :  to  heal.     And  be- 

1  Gr.  that  he  should  heal.     Many  ancient  authorities  read  that  he  should  heal  them. 

Great  multitudes  came  together,  etc.  Both  to  hear  and  to  be 
cured.  The  next  verse  shows  that  however  willing  He  was  to  teach 
ami  to  heal,  it  was  His  wish  to  avoid  the  multitudes. 

Ver.  16.  But  he  withdrew  himself,  etc.  Comp.  Mark  1  :  45. 
How  long  this  retirement  continued  is  not  known — And  prayed. 
Peculiar  to  Luke,  and  indicating  that  this  popularity  called  for  special 
communion  with  His  Father.  It  was  His  habit  to  do  this  ;  comp.  Matt. 
14  :  23  ;   Mark  6  :  46  ;  John  6  :   15. 

The  Healing  of  a  Paralytic,  vers.  17-26. 

Parallel  passages:  Matt.  9:  2-8;  Mark  2:  1-12.  Both  of  these  passages  show  that 
the  miracle  took  place  after  a  return  to  Capernaum;  but  Mark  gives  the  relative  po- 
sition of  the  event  with  most  accuracy.  It  is  the  first  recorded  incident  after  the 
retirement  following  the  healing  of  the  leper.  Luke's  account  has  marks  of  inde- 
pendence. 

Ver.  17.  On  one  of  those  days.  Probably  referring,  but  very 
indefinitely,  to  the  preaching  tour  of  chap.  4:  44. — Pharisees  and 
doctors  (i.  e.,  teachers)  of  the  law.  Peculiar  to  Luke;  but  the 
other  Evangelists  speak  of  the  'scribes'  as  objecting. — Sitting  by. 
Both  Jesus  and  His  audience  may  have  been  sitting.  No  special  im- 
portance is  to  be  attached  to  the  position. — Out  of  every  village, 
etc.  From  all  parts,  not  necessarily  from  each  and  every  village. — 
Jerusalem.  Probably  they  had  come  with  hostile  purpose,  since  on 
this  occasion  we  first  discover  an  indication  of  antagonism. — And 
the  power  of  the  Lord  was  with  him  to  heal.  The  reading 
followed  in  the  text  of  the  R.  V.  is  sustained  by  Aleph,  B,  L,  and  some 
minor  authorities.  '  Lord '  refers  to  God,  although  Luke  often  applies 
the  term  to  our  Lord.  The  gathering  of  the  crowd  and  its  extent  is 
vividly  depicted  by  Mark. 

Ver.  18.  Men  bring  on  a  bed.  A  'pallet'  borne  by  four  men 
(so  Mark). — A  man  that  was  palsied.  In  the  other  accounts  the 
man  is  spoken  of  as  a  '  paralytic '  (so  literally) ;  Luke  in  both  instances 


80  LUKE  V.  [5:  19-21. 

hold,  men  bring  on  a  bed  a  man  that  was  palsied : 
and  they  sought  to  bring  him  in,  and  to  lay  him  be- 

19  fore  him.  And  not  finding  by  what  way  they  might 
bring  him  in  because  of  the  multitude,  they  went  up 
to  the  housetop,  and  let  liim  down  through  the  tiles 

20  with  his  couch  into  the  midst  before  Jesus.  And  see- 
ing their  faith,  he  said,  Man,  thy  sins  are  forgiven 

21  thee.  And  the  scribes  and  the  Pharisees  began  to 
reason,  saying,    Who  is  this  that  speaketh   blasphe- 


(here  and  ver.  24)  uses  a  more  exact  expression  denning  the  diseased 
state  of  the  man.  The  R.  V.  indicates  the  difference  by  rendering 
respectively:  'sick -of  the  palsy'  and  'was  palsied.'  The  A.  V.  makes 
an  unnecessary  variation  between  this  verse  and  ver.  24. — And  they 
sought  to  bring  him  in,  etc.  In  all  the  accounts,  their  faith  is 
spoken  of  (see  ver.  20). 

Ver.  19.  Not  finding,  etc.  The  crowd  blocked  up  even  the 
door-way  from  the  inner  court  to  the  street;  probably  filling  the  street 
also. — They  went  up  to  the  house-top.  Eastern  houses  often 
have  outer  stairs  to  the  house-top.  The  house  may  have  had  but  one 
story,  certainly  not  more  than  two  — Let  him  down  through  the 
tiles.  Digging  through  the  flat  roof,  as  Mark  plainly  declares.  Such 
an  action  would  not  be  difficult,  and  certainly  would  not  be  regarded 
as  a  wanton  destruction  of  property. — Into  the  midst  before 
Jesus.  Our  Lord  was  probably  in  a  large  room  looking  out  upon  the 
interior  court  of  the  house.  The  distance  from  the  roof  could  not 
have  been  very  great :  the  whole  narrative  seems  natural  enough  to 
those  who  know  anything  of  Oriental  buildings  and  habits. 

Ver.  20.  Seeing  their  faith.  So  all  the  accounts.  'Their 
faith  '  made  a  visible  demon-tration  of  its  existence  and  strength. — 
Man,  thy  sins  are  forgiven  thee.  Matthew  and  Mark :  '  Son.' 
There  are  curious  minor  variations  of  form  in  this  declaration  of  for- 
giveness. Lukes  report  is  fuller,  adding  'thee,'  which  later  manu- 
scripts insert  in  the  other  two  accounts.  The  cheering  language  as- 
sures of  a  state  of  forgiveness,  as  the  tenor  of  the  original  indicates. 

Ver.  21.  And  the  scribes  and  the  Pharisees.  Luke  only 
tells  that  they  were  Pharisees  (see  ver.  17). — Began  to  reason. 
The  thought  was  not  yet  expressed  (see  ver.  22,  and  the  parallel  ac- 
counts) ;  but  it  arose  at  once. — Who  is  this  that  speaketh  blas- 
phemies? Comp.  the  more  vivid  language  of  Mark  (in  the  R.  V.). 
This  was  the  wrong  inference  from  a  correct  principle,  namely : 
Who  can  forgive  sins,  but  God  alone  ?  They  failed  to  see 
that  Christ's  forgiving  sins  was  in  accordance  with  this  principle,  and 
our  Lord  now  begins  to  prove  that  He  was  acting  by  Divine  authority. 


5:  22  24]  LUKE  V.  81 

22  mies  ?  Who  can  forgive  sins,  but  God  alone  ?  But 
Jesus  perceiving  their  reasonings,  answered  and  said 

23  unto  them,  l  What  reason  ye  in  your  hearts?  Whether 
is  easier,  to  say,  Thy  sins  are  forgiven  thee;  or  to  say, 

24  Arise  and  walk  ?  But  that  ye  may  know  that  the 
Son  of  man  hath  2 power*  on  earth  to  forgive  sins  (he 
said  unto  him  that  was  palsied),  I  say  unto  thee, 
Arise,  and  take  up  thy  couch,  and  go  unto  thy  house. 

1  Or,  Why.  2  Or,  authority. 

*  authority  in  the  text. — Am.  Com. 

Ver.  22.  Perceiving  their  reasonings.  This,  of  itself,  might 
refer  to  His  notice  of  their  dissenting  looks;  but  Mark's  language 
points  to  an  internal  apprehension  ('in  His  spirit').  The  word  'rea- 
sonings '  has  usually  a  bad  sense  in  the  New  Testament.  It  is  allied 
in  form  to  the  verb  'reason'  ('vers.  21,  22). — What,  or,  'why.'  The 
term  has  both  meanings. — Reason  ye  in  your  hearts.  This  clearly 
suggests  that  they  had  not  expressed  their  objection  in  words  audible 
to  Him.     That  evil  reasoning  is  meant,  appears  from  Matt.  9  :   4. 

Ver.  23.  Whether  is  easier,  to  say.  As  far  as  mere  saying 
was  concerned,  one  was  as  easy  to  articulate  as  the  other.  But  He 
could  say :  Thy  sins  are  forgiven  thee,  and  yet  not  give  visible 
demonstration  that  His  words  had  validity.  If  He  said:  Arise  and 
walk,  the  question  of  His  authority  was  subjected  to  a  test,  which 
admitted  of  immediate  application.  That  test  He  now  Himself  applies 
to  overthrow  their  objection. 

Ver.  24.  But  that  ye  may  know  ;  in  accordance  with  the  test 
proposed  by  His  previous  question. — That  the  Son  of  man.  This 
is  the  first  time  our  Lord  publicly  applies  this  title  to  Himself;  to 
Nicodemus  He  had  already  used  it  (John  3:  13,  14).  It  is  equivalent 
to  Messiah  ;  referring  to  Him  as  the  Second  Adam,  the  Head  and 
Representative  of  renewed  humanity.  Comp.  Dan.  7:  13,  and  the 
various  passages  in  which  our  Lord  uses  the  phrase.  It  does  not 
occur  in  the  teaching  of  the  Apostles.  'Just  as  in  His  title  of  Son  of 
God,  Jesus  included  whatever  He  was  conscious  of  being  for  God,  so 
in  that  of  Son  of  man  He  comprehended  all  4lkit  He  felt  was  for  men ' 
(Godet). — Hath  power  (or,  better,  'authority')  on  earth,  where 
He  appears  as  Son  of  man,  '  He  that  descended  out  of  heaven  '  i  John 
3:  13).  It  seems  unnecessary  to  divide  His  Divinity  ami  humanity 
in  discussing  this  claim.  As  Son  of  God,  He  had  this  authority  by 
inherent  right ;  as  Son  of  man,  He  exercised  it  and  proved  it  on  earth. 
— Unto  him  that  was  palsied;  as  in  ver.  18. — Take  up  thy 
couch.  Here  and  in  ver.  l'J  we  find  the  diminutive  of  the  word 
used  in  ver.  18  (and  by  Matthew) ;  Mark  has  a  different  term. — The 
scene  is  one  of  the  most  remarkable  portrayed  by  the  Evangelists  ;  it 
seems  more  vivid  and  is  more  suggestive  with  every  re-perusal. 


82  LUKE  V.  [5 :  25-27. 

25  And  immediately  he  rose  up  before  them,  and  took 
up  that  whereon  he  lay,  and  departed  to  his  house, 

26  glorifying  God.  And  amazement  took  hold  on  all, 
and  they  glorified  God ;  and  they  were  filled  with 
fear,  saying,  We  have  seen  strange  things  to-day. 

Chapter  5  :  27-39. 
The  Call  of  Levi,  and  the  Discourse  at  his  House. 

27  And  after  these  things  he  went  forth,  and  beheld  a 
publican,  named  Levi,  sitting  at  the  place  of  toll,  and 

Ver.  25.  And  immediately,  not, '  straightway.' — Rose  up  ;  a 
different  word  from  that  in  ver.  24. — That  whereon  he  lay.  Still 
a  third  expression  applied  to  the  bed.  The  cure  was  instantaneous. 
It  was  complete ;  but  it  called  for  faith  and  obedience  on  the  part  of 
the  man.— Glorifying  God.  This  was  an  evidence  of  the  forgive- 
ness as  well  as  of  the  cure.  Those  whom  Jesus  blesses  are  still  the 
living  witnesses  to  the  truth  of  all  His  claims. 

Ver.  26.  And  amazement  took  hold  on  all,  etc.  Luke  alone 
mentions  all  three  emotions  of  wonder,  gratitude,  and  fear.  Matthew 
speaks  of  the  last  two  ;  Mark,  of  the  first  two.  Wonder  at  the  gospel 
facts  is  folly,  if  it  does  not  lead  men  to  glorify  God.  Matthew  indi- 
cates that  these  feelings  were  those  of  the  people,  not  of  the  scribes 
and  Pharisees. — Strange  things.  Our  word  paradox  is  taken  from 
the  word  here  used.  Stranger  than  these  strange  things  is  unwilling- 
ness to  receive  forgiveness  from  One  who  for  centuries  has  proved  His 
power  on  earth  to  forgive  sins. 

The  Call  of  Levi,  and  the  Discourse  at  his  House,  vers.  27-39. 

Parallel  passages:  Matt.  9:  9-17;  Mark  2:  13-22.  There  can  be  no  reasonable 
doubt  that  Levi  was  identical  with  Matthew  the  Apostle  and  Evangelist,  since  he  him- 
self gives  foil  details  agreeing  with  the  accounts  of  Mark  and  Luke  except  in  the  mat- 
ter of  the  name.  It  was  natural  that  the  Evangelists  should  group  the  events  narrated 
in  this  paragraph,  whether  they  were  connected  in  time  or  not.  There  can  be  little 
doubt  that  the  call  of  Levi  fo^Pved  the  healing  of  the  paralytic,  but  the  feast  and  the 
discourses  must  have  occurred  after  the  return  from  Gadara  (Matt.  9  :  18),  which  Mark 
and  Luke  properly  place  later  in  the  history.  Hence  the  position  of  vers.  29-39  is  im- 
mediately after«chap.  8 :  40. 

Ver.  27.  He  wont  forth  ;  from  the  house ;  probably  very  soon 
after  the  miracle. — Beheld  a  publican;  implying  that  He  looked 
upon  him,  observed  him. — Named  Levi;  'the  son  of  Alphseus' 
(Mark). — Sitting  at  the  place  of  toll.  So  all  the  accounts.  He 
too  was  at  his  regular  employment,  when  called  by  our  Lord.  That 
this  '  toll  booth  '  was  between  Capernaum  and  the  lake  seems  probable 


5 :  28-32  ]  LUKE  V.  83 

28  said  unto  him,  Follow  me.     And  he  forsook  all,  and 

29  rose  up  and  followed  him.  And  Levi  made  him  a 
great  feast  in  his  house  :  and  there  was  a  great  multi- 
tude of  publicans  and  of  others  that  were  sitting  at 

30  meat  with  them.  And  l  the  Pharisees  and  their  scribes 
murmured  against  his  disciples,  saying,  Why  do  ye  eat 

31  and  drink  with  the  publicans  and  sinners  ?  And  Jesus 
answering  said  unto  them,  They  that  are  whole  have 

32  no  need  of  a  physician  ;  but  they  that  are  sick.     I  am 

1  Or,  the  Pharisees  and  the  scribes  among  them. 

(Mark  2 :  13).  Levi's  position  was  an  important  one,  since  Capernaum 
was  on  the  commercial  highway  from  Damascus  and  the  interior  of 
Asia  to  the  port  of  Ptolemais  on  the  Mediterranean. — Follow  me. 
A  specific  call  to  personal  attendance  on  our  Lord.  Only  in  the  case 
of  Apostles  have  we  a  record  of  such  a  call. 

Ver.  28.  Forsook  all.  Peculiar  to  Luke.  It  implies  not  only  the 
actual  relinquishment  of  what  he  was  then  doing,  but  the  spirit  in 
which  he  followed.  We  may  infer  that  he  relinquished  considerable 
wealth. 

Ver.  29.  A  great  feast.  Luke  alone  thus  characterizes  the 
'feast.' — la  his  house  :  in  Levi's  house.  It  is  idle  to  create  a  dis- 
crepancy between  this  and  the  other  accounts,  by  insisting  that  the  latter 
refer  to  the  house  of  Jesus. — A  great  multitude  of  publicans 
and  of  others,  etc.  In  the  other  accounts,  'publicans  and  sinners,' 
as  so  often. 

Ver.  30.  And  the  Pharisees  and  their  scribes.  The  evidence 
for  this  reading  is  decisive,  and  the  rendering  in  the  text  is  preferable. 
Comp.  Mark:  'And  the  scribes  of  the  Pharisees.'  Oriental  habits 
would  allow  these  to  press  into  the  court,  during  or  after  the  feast. 
Murmured  against  his  disciples;  the  objection  was  addressed  to 
them,  though  aimed  at  Him. — Why  do  ye  eat,  etc.  Matthew  and 
Mark  represent  the  objection  as  raised  against  the  conduct  of  our  Lord. 
But  the  disciples  also  ate  with  the  (the  article  is  properly  inserted  in 
the  R.  V.)  publicans  and  sinners.  Eating  together  with  such  per- 
sons was  entirely  contrary  to  the  notions  of  propriety  which  obtained 
among  the  Jews  in  general,  but  which  were  deemed  of  special  weight 
by  the  Pharisees.  The  result  would  be  a  protest  from  the  Pharisees 
against  both  the  Master  and  His  disciples. 

Ver.  81.  And  Jesus  answering",  etc.  Since  the  objection  was 
really  against  His  conduct. — They  that  are  whole  have  no  need 
of  a  physician.  This  is  word  for  word  the  same  in  all  the  accounts; 
but  the  A.  V.  needlessly  varies  in  the  translation.  The  principle  is  first 
given  in  figurative  language,  then  follows  the  literal  application. 

Ver.  32.     I  am  not  come,  etc.     Luke  alone,  according  to  the  best 


84  LUKE  V.  [5 :  33-36. 

not  come  to  call  the  righteous,  but  sinners  to  repentance. 

33  And  they  said  unto  him,  The  disciples  of  John  fast 
often,  and  make  supplications  ;  likewise  also  the  dis- 

34  ciples  of  the  Pharisees ;  but  thine  eat  and  drink.  And 
Jesus  said  unto  them,  Can  ye  make  the  sons  of  the 
bridechamber  fast,  while  the  bridegroom  is  with  them? 

35  But  the  days  will  come ;  and  when  the  bridegroom 
shall  be  taken  away  from  them,  then  will  they  fast  in 

36  those   days.       And    he   spake   also   a   parable    unto 

authorities,  inserts  the  phrase:  to  repentance.  Those  who  are 
really  righteous  do  not  need  such  a  Saviour,  but  those  who  are  sinners 
are  called  by  Him  to  repentance.  In  one  aspect  the  objectors  were 
•  righteous'  and  the  '  publicans  '  were  certainly  '  sinners.'  But  under 
the  circumstances  there  must  be  admitted  a  reference  to  the  false  views 
of  the  Pharisees,  respecting  their  own  character.     Comp.  Matt.  9  :  13. 

Ver.  33.  And  they  said  unto  him.  This  seems  to  refer  to  the 
scribes  and  Pharisees  (ver.  30).  Matthew  makes  '  the  disciples  of 
John'  the  questioners,  and  Mark  joins  both  classes.  Both  were  pre- 
sent ;  they  were  together  in  their  practice,  as  probably  in  their  objec- 
tions.— The  disciples  of  John,  etc.  This  is  not  in  the  form  of  a 
question.— And  make  supplications.  Peculiar  to  Luke.  It  re- 
fers to  stated  prayers,  like  those  of  ascetics. — Likewise  also,  etc. 
The  disciples  of  John  would  naturally  follow  the  example  of  their 
teacher,  while  the  Pharisaical  party  magnified  these  outward  forms  ; 
comp.  Matt.  6. 

Ver.  34.  Can  ye  make,  etc.  Luke  brings  out  the  reason  why 
the  objectors  must  fail  to  make  the  disciples  fast. — The  sons  of  the 
bridechamber.  The  male  companions  of  the  bridegroom  in  Oriental 
wedding  festivities. — While  the  bridegroom  is  with  them.  The 
Bridegroom  is  Christ ;  the  companions  are  His  disciples. 

Ver.  35.  But  the  days  will  come.  Notice  the  solemnity  of 
the  language,  as  it  appears  in  the  more  exact  form  of  the  R.  V.— In 
those  days.  When  there  is  reason  for  fasting,  true  disciples  will 
fast.     Formal,  prescribed  fasts  encourage  Pharisaism. 

Ver.  3G.  .  Spake  also  a  parable.  Here  the  reference  is  to  the 
use  of  figurative  language,  not  to  a  parable  as  we  use  the  term. —  No 
man  rendeth.  The  verbs  are  different  in  all  three  accounts. — 
From  a  new  (Matthew  and  Mark:  'undressed)  garment.  There 
are  other  minor  points  of  difference  in  the  accounts. — Else  he  will 
rend  the  new,  and  also,  etc.  This  part  of  the  verse  differs  from 
the  parallel  passages,  in  representing  a  double  disadvantage.  '  In 
Matthew  and  Mark  the  mischief  done  is  differently  expressed  Our 
text  is  very  significant,  and  represents  to  us  the  spoiling  of  both  sys- 
tems by  the  attempt  to  engraft  the  new  upon  the  old  ;  the  new  loses 
its  completeness  ;  the  old,  its  consistency.'     Alford. 


5 :  37-39.]  LUKE  V.  85 

them  :  No  man  render!  i  a  piece  from  a  new  garment 
and  putteth  it  upon  an  old  garment ;  else  he  will  rend 
the  new,  and  also  the  piece  from  the  new  will  not  agree 

37  with  the  old.  And  no  man  putteth  new  wine  into  old 
1  wine-skins ;  else  the  new  wine  will  burst  the  skins, 
and  itself  will  be  spilled,  and  the  skins  will  perish. 

38  But   new  wine  must   be   put   into  fresh   wine-skins. 

39  And  no  man  having  drunk  old  wine  desireth  new : 
for  he  saith,  The  old  is  2good. 

1  That  is  skins  used  as  bottles.  2  Many  ancient  authorities  read  better. 

Ver.  37.  Few  passages  given  by  all  three  Evangelists  have  been  so 
altered  by  the  copyists  as  that  contained  in  vers.  37,  38,  and  in  none 
does  the  independence  of  the  three  appear  more  clearly. —  Old  ■wine- 
skins. See  the  marginal  note.  The  old  skins  would  sustain  the 
pressure  from  the  fermentation  of  the  new  wine. — Skins,  in  the  re- 
mainder of  the  verse,  is  the  same  word  as  '  wine-skins ' ;  but  it  was  not 
necessary  to  repeat  the  full  form. — Itself  be  spilled,  etc.  The  new 
life  is  lost  and  the  old  form  ruined  by  the  attempt  to  conserve  the 
former  through  the  latter. 

Ver.  38.  But  new  wine  must  be  put  into  fresh  wine-skins. 
This  form  is  peculiar  to  Luke  ;  but  the  thought  is  the  same  in  all  the 
accounts :  New  life  requires  fresh  forms.  The  application  of  the  en- 
tire figure  may  be  seen  in  every  period  of  the  history  of  Christ's  peo- 
ple. The  new  life  must  be  from  Christ  to  require  the  fresh  form, 
while  the  form  of  Christ's  appointment  remains  always  fresh.  Human 
additions  ever  grow  old  and  obsolete. 

Ver.  39.  And  no  man  having  drunk  old  wine  desireth 
new;  for  he  saith,  The  old  is  good.  Some  authorities  read 
'  better '  (as  in  the  A.  V.) ;  a  reading  due  to  an  attempt  to  explain  the 
sense.  This  verse  gives  completeness  to  our  Lord's  discourse,  and 
contains  the  final  answer  to  the  objection  raised  in  ver.  33.  There  is 
no  comparison  between  the  relative  excellence  of  new  and  old  wine, 
but  simply  a  statement  of  the  wish  ('desireth')  of  one  accustomed  to 
drinking  old  wine.  The  one  accustomed  to  the  old  wine,  says :  The 
old  is  pleasant,  good  enough  for  me,  I  have  no  desire  to  try  the  new. 
This  is  precisely  the  attitude  of  a  false  conservatism.  (The  use  made 
of  the  phrase :  '  the  old  is  better,'  to  oppose  the  Revised  Version, 
would  be  ludicrous,  were  it  not  a  dishonest  application  of  the  words  of 
Christ.)  The  original  application  to  the  objectors  was  intended 
by  our  Lord  mainly  for  the  instruction  of  His  own  disciples,  to 
show  '  how  natural  it  was  that  disciples  of  John  and  of  the  Phari- 
sees could  not  bring  themselves  to  give  up  the  old  forms  and  ordi- 
nances, which  had  become  dear  to  them,  and  to  substitute  the  new  life 
according  to  His  principles  '  (Meyer).     The  'old'  throughout  is  what 


86  LUKE  VI.  [6:  1. 

Chapter  6 :  1-11. 

Two  Sabbath  Controversies. 

6 :  1  Now  it  came  to  pass  on  a  !  sabbath,  that  he  was 
going  through  the  cornfields;  and  his  disciples  plucked 
the  ears  of  corn,  and  did  eat,  rubbing  them  in  their 

1  Many  ancient  authorities  insert  second-first. 

is  Jewish ;  the  '  new,'  what  is  distinctively  Christian,  the  grace  and 
freedom  of  the  gospel. — The  first  disciples,  as  Jews,  were  not  ready  at 
once  to  relish  the  new  wine. — The  warning  against  bringing  legalism 
into  the  gospel  is  contained  in  all  the  accounts ;  but  here  we  have  a 
much  needed  admonition  to  patience.  Even  if  men  oppose  the  new 
and  the  true,  because  they  are  content  with  the  old,  and  will  not  take 
the  trouble  to  examine  what  is  new,  much  less  to  recognize  any  ex- 
cellence in  it,  let  us  not  grow  weary.  '  Rom.  14  contains  the  best 
practical  commentary  on  this  word  of  the  Lord '  (Van  Oosterzee). 

Two  Sabbath   Controversies,  vers.  1-11. 

Parallel  passages:  Matt.  12:  1-14;  Mark  2:  23 — 3:  6.  Luke's  account  resembles 
more  closely  that  of  Mark  ;  but  the  arguments  in  regard  to  Sabbath  observance  are 
found  in  both  the  other  narratives.  There  are  a  few  new  details,  one  of  which  (the 
common  reading  in  ver.  1)  has  caused  much  difficulty.  There  had  already  been  a  con- 
troversy about  the  Sabbath  with  the  Jews  at  Jerusalem  (John  5 :  10-18),  on  the  theory 
that  the  feast  spoken  of  was  a  Passover.  The  common  view  makes  this  the  first  event 
after  the  second  Passover,  and  seeks  here  a  confirmation.  But,  according  to  Andrews, 
it  was  two  months  after  that  Passover,  in  the  first  year  of  the  Galilaean  ministry.  In 
any  case,  the  accounts  of  Mark  and  Luke  make  it  evident  that  the  Sermon  on  the 
Mount  was  delivered  after  these  controversies.  The  omission  of  any  reference  to  the 
Sabbath  observance  in  that  discourse  is  properly  due  to  the  hostility  which  grew  out 
of  our  Lord's  attitude  on  this  subject.  It  must  be  remembered  that  formalism,  en- 
trenched behind  prejudices  both  national  and  religious,  found  its  stronghold  in  Jew- 
ish Sabbatarianism.  This  must  be  attacked,  and  that  too  with  weapons  taken  from 
the  Old  Testament  (comp.  the  fuller  argument  in  Matthew^.  But  the  Lord  of  the 
Sabbath  has  not  abolished  it ;  He  has  taught  us  how  to  observe  it  rightly. 

Ver.  1.  On  a  sabbath.  The  marginal  reading  'second-first,'  has 
good  support,  but  is  omitted  in  six  of  the  best  manuscripts ;  and  also 
by  minor  authorities.  The  evidence  would  be  conclusive  against  it, 
were  not  the  longer  reading  the  more  difficult  one.  It  is  probable 
that  this  unusual  phrase  arose  from  the  putting  together  of  two 
Greek  words  (second  .  .  first),  which  had  been  written  in  the  mar- 
gin to  distinguish  this  Sabbath  respectively  from  that  mentioned  in 
4:  31,  and  that  in  ver.  6.  If  Luke  did  use  it,  the  meaning  must 
have  been  one  known  to  Theophilus.  Explanations  of  the  common 
reading:  (1)  That  it  meant  a  feast-day  immediately  following  the 
Sabbath  (but   thus   the   controversy  about  Sabbath  observance  loses 


6:  2-4.]  LUKE  VI.  87 

2  hands.     But  certain  of  the  Pharisees  said,  Why  do  ye 
that  which  it  is  not  lawful  to  do  on  the  sabbath  day  ? 

3  And  Jesus  answering  them  said,  Have  ye  not  read 
even  this,  what  David  did,  when  he  was  an  hungred, 

4  he,  and  they  that  were  with  him ;  how  he  entered  into 

much  of  its  point) ;  (2)  a  Sabbath  preceded  by  a  feast-day;  (3)  the 
fir^t  day  of  unleavened  bread ;  the  Sabbath  following  the  second  day  of 
the  Passover,  from  which  the  seven  weeks  to  Pentecost  were  reckoned 
(the  usual  view);  (4)  the  first  Sabbath  of  the  second  month;  (5)  the 
first  Sabbath  of  the  second  year  in  the  cycle  of  seven  years.  This 
would  fix  the  date  as  the  first  Sabbath  in  the  month  Nisan,  u.  c.  782. 
(6)  That  this  was  the  first  Sabbath  of  the  Jewish  religious  year;  the 
civil  year  having  its  first-first  Sabbath.  But  of  this  there  is  no  positive 
evidence.  All  these  explanations  assume  that  Theophilus  was  ac- 
quainted with  a  technical  term  in  the  Jewish  Church  year,  which  is 
not  found  anywhere  else.  (7)  That  Luke  had  already  told  of  two 
Sabbaths  (4:  16,  31),  and  as  he  now  begins  to  tell  of  two  more,  he 
speaks  of  this  as  the  first  of  the  second  pair,  i.  e.,  'second-first.'  But 
what  reader  would  have  understood  it  so  at  first  sight?  The  grain 
might  be  ripe  in  April,  May,  or  June,  so  that  we  cannot  thus  deter- 
mine the  time  of  year. — Rubbing  them  with  their  hands.  Pe- 
culiar to  Luke.  The  form  indicates  that  they  rubbed  and  ate,  as  they 
went.  It  is  probable  that  this  '  rubbing '  constituted  the  technical 
offence. 

Ver.  2.  'Unto  them'  (A.  V.)  is  to  be  omitted.  Still,  the  disciples 
are  addressed  :  in  Matthew  and  Mark,  our  Lord.  The  Pharisees  re- 
monstrated with  those  who  did  the  unlawful  act,  but  would  make  our 
Lord  responsible  for  it. — Not  lawful  on  the  sabbath  day  ? 
The  taking  of  the  grain  was  lawful  (Deut.  23:  25),  but  gathering  and 
rubbing  out  the  kernels  was  constructively  harvesting  and  threshing, 
and  hence,  laboring.  'Sabbath  days'  (A.  V.)  is  incorrect;  the  plural 
form  has  a  singular  sense,  and  is  rendered  '  Sabbath  day '  everywhere 
in  the  R.  V.     For  the  singular,  '  Sabbath '  is  used. 

Ver.  3.  Have  ye  not  read  even  this  ?  A  strong  expression 
(comp.  Mark  12  :  10)  implying  their  utter  ignorance  of  what  the 
Scriptures  meant. — What  David  did.  See  1  Sam.  21  :  1-6.  '  Jesus 
would  certainly  have  had  no  difficulty  in  showing  that  the  act  of  the 
disciples,  although  opposed  perhaps  to  the  Pharisaic  code,  was  in 
perfect  agreement  with  the  Mosaic  commandment.  But  the  discussion, 
if  placed  on  this  ground,  might  have  degenerated  into  a  mere  casuisti- 
cal question.  He  therefore  transfers  into  a  sphere  in  which  He  feels 
Himself  master  of  the  position.  The  conduct  of  David  rests  upon  the 
principle  that  in  exceptional  cases,  when  the  moral  obligation  clashes 
with  the  ceremonial  law,  the  latter  ought  to  yield '  (Godet).  See  the 
principle  clearly  stated  in  Mark  2  :  27. 

Ver.  4.      The  house   of  God.      The  tabernacle  at  Nob. — The 


88  LUKE  VI.  [6 :  5-8. 

the  house  of  God,  and  did  take  and  eat  the  shewbread, 
and  gave  also  to  them  that  were  with  him ;  which  it 
is   not    lawful    to   eat   save   for    the   priests   alone  ? 

5  And  he  said  unto  them,  The  Son  of  man  is  lord  of 
the  sabbath. 

6  And  it  came  to  pass  on  another  sabbath,  that  he 
entered  into  the  synagogue  and  taught :  and  there  was 

7  a  man  there,  and  his  right  hand  was  withered.  And 
the  scribes  and  the  Pharisees  watched  him,  whether 
he  would  heal  on  the  sabbath ;  that  they  might  find 

8  how  to  accuse  him.  But  he  knew  their  thoughts;  and 
he  said  to  the  man  that  had  his  hand  withered,  Rise 

shewbread.  Comp.  Exod.  25  :  30 ;  Lev.  24  :  5-8.  The  argument 
from  the  example  of  David  is  the  principal  one,  as  it  is  given  in  all  three 
accounts. 

Ver.  5.  In  one  of  the  old  manuscripts,  this  verse  is  placed  after  ver. 
10,  and  instead  of  it  here  words  to  this  effect :  '  Observing  on  the  same 
day  one  laboring  on  the  Sabbath,  He  said  to  him  :  if  thou  knowest 
what  thou  doest,  thou  art  blessed ;  if  thou  knowest  not,  thou  art 
cursed  and  a  transgressor  of  the  law.'  But  it  is  improbable  that  any 
one  would  have  been  thus  laboring,  or  that  our  Lord  would  thus  create 
needless  opposition  and  misunderstanding. — The  Son  of  man  is 
lord  of  the  sabbath.  On  the  phrase  '  Son  of  man,'  see  chap  5  : 
2-4.  This  utterance  is  recorded  by  all  three  Evangelists.  It  implies 
His  authority  to  modify  Sabbath  law  ;  hence  is  a  higher  principle  than 
that  on  which  David  acted.  For  what  end  He  exercises  this  authority 
is  plain  from  Mark  2  :  27  :  '  The  Sabbath  was  made  for  man,  and  not 
man  for  the  Sabbath.' 

Ver.  6.  On  another  sabbath.  Probably  the  next  one.  This 
seems  more  likely  than  the  supposition  that  the  next  day  was  observed 
as  a  Sabbath. — The  synagogue.  The  place  is  not  indicated,  but 
was  probably  some  important  town. — His  right  hand.  Specified  by 
Luke  only.     The  entire  clause  is  properly  rendered  in  the  R.  V. 

Ver.  7.  The  scribes  and  the  Pharisees.  The  original  repeats 
'the'  (A.  V.  omits). — Watched,  'were  watching.' — Heal  on  the 
sabbath,  not,  '  Sabbath  day ;'  the  singular  form  here  used  is  generic. 
— That  they  might  find  him  to  accuse  him.  Luke's  expression 
is  most  full. 

Ver.  8.  But  he  knew  their  thoughts,  or,  'reasonings,'  as  in 
chap.  5:  22. — The  man  that  had  his  hand  withered.  Notice  the 
proper  substitute  of  'that'  for  'which'  (A.  V.),  and  the  more  exact 
rendering  '  his  hand  withered.' — Rise  up,  and  stand  forth  in  the 
midst.  Luke  is  most  graphic  here,  but  omits  the  question  given  in 
Matt,  12:  11,  12. 


6:  MA.] 


LUKE  VI.  8^ 


up  and  stand  forth  in  the  midst.  And  he  arose  and 
9  stood  forth.     And  Jesus  said  unto  them,  I  ask  you, 

Is  it  lawful  on  the  sabbath  to  do  good,  or  to  do  harm? 
10  to  save  a  life,  or  to  destroy  it  ?     And  he  looked  round 

about  on  them  all,  and  said  unto  him,  Stretch  forth 

thy  hand.  And  he  did  so:  and  his  hand  was  restored, 
n  But  they  were  filled  with  1  madness;  and  communed 

one  with  another  what  they  might  do  to  Jesus. 

Chapter  6:  12-19. 
The  Choice  of  the  Twelve;  the  Multitudes  that  attended 

Jesus. 
12      And  it  came  to  pass  in  these  days,  that  he  went  out 
into  the  mountain  to  pray ;  and  he  continued  all  night 

1  Or,  foolishness. 

Y9T  9    To  do  good,  or  to  do  harm,  more  exact  than  '  evil ';  the 

comparison  being  between  benefiting  and  injuring  not  between  doing 

Sandwron^.-To  save  a  life,  or  to  destroy  it    '  By  reason  of 

His i  wmpSion,    He  feels   Himself  responsible  for  all  the  suffering 

which  He  fails  to  relieve'  (Godet). 

Ter  10  And  he  looked  round  about,  etc.  With  anger  and 
erief  (Matt,  3  :  5).-Stretch  forth  thy  hand.  So  in  all ^  the  ac- 
counts curiously  enough  the  A.  V.  has  <  thine  hand'  in  Matthew  and 
Sark  '  <  thy  hand  '  here—Was  restored.  The  who  e  <  whole  as 
the  others  are  found  in  Matthew ;  but  not  in  Mark  and  Luke,  accord- 
ino-  to  the  best  authorities.  ,     _ ,, 

Ver  11.  Filled  with  madness.  Literally  ;  unwisdom  fool- 
ishness '  (so  R.  V.  margin).  It  is  implied  that  their  w ^kedfojly  be- 
came a  senseless  rage.-And  communed  one  with  another  etc. 
Mark  is  more  specific  in  his  account  of  their  plotting :  '  And  the  Phari- 
ees  went  and  straightway  with  the  Herodians,  took  counsel  against 
Him,  how'  they  might  betray  Him.'  It  was  folly  for  hem  out  of  ha £ 
to  such  an  One  and  on  such  grounds,  to  make  an  alliance  with  their 
political  foes. 

The  Choice  of  the  Twelve;  the  Multitudes  that  attended  Jesus,  vers.  12-19. 
Parallel  passages  :  Matt.  4 :  24,  25  ;  5 :  1 ;  10 :  2-1 ;  Mark  3 :  7-19.  Luke  and  Mark 
give  the  list  of  the  Twelve  in  connection  with  their  being  chosen;  Matthew  in  the  ac- 
count of  their  being  sent  forth  (Matt.  10;  comP.  Mark  6 :  7  ft;  Luke  9:  1-6).  V«u 
]7-19  describe  the  multitudes  to  whom  a  discourse  (vers.  20-19)  was  delivered  .Inch 
seems  to  be  identical  with  the  Sermon  on  the  Mount.  Mark  places  the  ^****« 
the  multitude  before  the  name*  of  the  Twelve     This  variety  in  connection  with  sub- 


90  LUKE  VI.  [6 »  13-15. 

13  in  prayer  to  God.     And  when  it  was  day,  he  called 
his  disciples :  and  he  chose  from  them  twelve,  whom 

14  also  he  named  apostles ;  Simon,  whom  he  also  named 
Peter,  and  Andrew  his  brother,  and  James  and  John, 

15  and    Philip   and    Bartholomew,    and    Matthew   and 
Thomas,  and  James  the  son  of  Alphseus,  and  Simon 

stantial  agreement  is  a  strong  evidence  of  the  independent  origin  of  the  Synoptical 
Gospels. 

Ver.  12.  The  mountain,  Comp.  Matt.  5:1.  A  strong  hint  of 
identity  with  that  occasion. — Continued  all  night  in  prayer  to 
God.  Peculiar  to  Luke.  Prayer  before  the  great  choice.  Conflict 
too,  since  Judas  was  chosen. 

Ver.  13.  His  disciples.  In  the  wider  sense ;  from  this  larger 
company  the  Twelve  were  chosen. — Apostles.  The  name  was 
probably  given  at  this  time.  He  intended  to  send  them  forth,  although 
the  actual  sending  forth  did  not  take  place  until  after  some  training. 
It  was  in  keeping  with  such  training  that  the  name  should  be  given 
first,  to  keep  the  future  duty  before  them. 

Vers.  14-16.  The  List  of  the  Apostles  as  here  given  presents 
no  difficulties.  The  A.  V.  indicates  an  arrangement  in  pairs,  but  the 
word  '  and '  must  be  inserted  before  each  name  after  that  of  Peter,  and 
thus  this  arrangement  loses  its  support.  The  Twelve  are  grouped  here, 
as  in  all  the  catalogues,  with  the  names  of  Peter,  Philip  and  James 
the  son  of  Alphaeus,  as  fiist,  fifth  and  ninth,  and  that  of  Judas 
Iscariot  last.  Between  these  the  same  names  (or  two  names  of  the 
same  persons)  occur  ;  but  in  different  order. 

Ver.  14.  First  Group,  comprising  the  four  fishermen,  to  whom  a 
certain  precedence  is  given,  not  only  in  the  lists,  but  in  the  history. — 
Simon,  'whom  he  also  named  Peter.  The  latter  the  Apostolic 
name  ;  comp.  the  announcement  of  it  in  John  1 :  42.  He  was  the 
leader;  comp.  Matt.  16:  16-19,  and  parallel  passages.— Andrew 
his  brother;  mentioned  here  for  the  first  time  by  Luke. — James 
(Jacob)  and  John;  comp.  chap.  5:  10.  In  the  list  in  Acts  Luke 
places  John  next  to  Peter,  as  the  two  seem  to  have  become  the  promi- 
nent pair  in  the  Church  at  Jerusalem.  The  order  of  Matthew  is  as  here. 
— Second  Group.  Philip,  of  Bethsaida,  previously  known  to  the 
fishermen,  and  first  called  by  Jesus  to  follow  Him  (John  1  :  40-44). — 
Bartholomew.  As  he  is  so  frequently  joined  with  Philip,  he  has 
been  supposed  to  be  Nathanael  whom  the  former  brought  to  Jesus  (John 
1 :  43).  This  name  means  '  son  of  Tholmai.'  It  occurs  in  the  Gospel 
history  only  in  the  lists  of  the  Twelve. 

Ver.  15.  Matthew.  Evidently  Levi,  the  son  of  Alphaeus,  but  not 
a  brother  of  James  the  son  of  Alphaeus.  In  his  own  Gospel  Matthew 
not  only  calls  himself  '  the  publican,'  but  places  himself  last  in  the 
second  group. — Thomas,  whose  surname,  or  other  name,  '  Didymus,' 


6:  10,17.]  LUKE  VI.  91 

16  which  was  called  the  Zealot,  and  Judas  the  1son  of 
James,  and  Judas  Iscariot,  which  was  the  traitor ;  * 

17  and  he  came  down  with  them,  and  stood  on  a  level 

1  Or,  brother.     See  Jude  1.  *  Became  a  traitor. — Am.  Com. 

has  the  same  significance,  namely,  Twin.  '  Doubting  Thomas  '  is  the 
appellation  given  him  from  the  occurrence  narrated  in  John  20  :  L'4, 
25.  Mark  gives  the  names  of  this  group  in  the  same  order. — Third 
Group.  James  the  son  of  Alphaeus.  Thus  designated  to  dis- 
tinguish him  from  the  son  of  Zebedee  ;  also  called  '  James  the  less ' 
(Mark  15:  46).  The  opinion  gains  ground  that  '  James,  the  Lord's 
brother'  (Gal.  1 :  19)  was  still  another  James.  As  Luke  does  not  re- 
fer to  the  brother  of  our  Lord,  the  complicated  question  respecting 
their  relation  to  Mary  and  Joseph  need  not  be  discussed  here.  Suffice 
is  to  say  that  the  passage  in  Galatians  does  not  necessarily  imply  that 
the  Lord's  brother  was  one  of  the  Twelve.  The  view  that  identifies 
him  with  this  James  not  only  involves  many  conjectures,  but  is  directly 
opposed  by  John  7 :  5.  The  question  is  often  prejudged  by  our  un- 
willingness to  believe  that  Mary  had  other  sons. — Simon  which 
was  called  the  Zealot.  'Cananasan'  (Matthew  and  Mark)  proba- 
bly means  '  Zealot,'  a  term  applied  to  a  fiercely  patriotic  sect  among 
the  Jews. 

Ver.  16.  Judas  the  son  (or,  'brother')  of  James.  This  must 
be  '  Lebbaeus,'  or  •  Thaddoaus  '  (Matthew  ;  where  the  reading  is  doubt- 
ful;  (Thaddaeus,  Mark),  since  that  is  the  only  person  not  already 
identified.  No  change  could  have  been  made  in  the  catalogue  of  the 
original  Twelve.  He  may  have  been  a  brother  of  the  James  just  spoken 
of,  or  the  son  of  some  other  James.  We  incline  to  the  former  view. 
See  Jude  1.  It  is  held  by  some  that  Jude  and  Simon  were  also  *  bro- 
thers of  our  Lord  ;'  but  this  is  less  tenable  than  the  view  rejected  above. 
— Judas  Iscariot,  which  was  the  traitor,  or,  became  a  traitor. 
The  latter  is  more  literal  and  exact.  There  is  a  solemn  formality  in 
the  Gospel  references  to  Judas  Iscariot.  Why  he  was  chosen  remains 
a  mystery.  '  Iscariot'  means  '  belonging  to  Kerioth,'  a  place  in  Judah 
(Josh.  15  :  25).  His  father's  name  was'  Simon  '  (see  the  correct  read- 
ing in  John  13  :  26).  It  is  supposed  that  Judas  was  a  man  of  greater 
natural  endowments  than  the  Eleven,  and  he  certainly  was  the  trea- 
surer of  the  little  company.  The  Apostles  are  frequently  spoken  of  as 
poor  and  ignorant ;  but  of  this  there  is  no  evidence.  Because  they 
were  slow  to  learn  what  their  Master  would  teach  them,  none  of  us, 
ourselves  so  lacking  in  docility,  should  deem  them  exceptionally  dull. 

Ver.  17.  This  verse  is  so  closely  connected  with  ver.  16,  which 
should  end  with  a  semicolon  (as  in  R.  V.) ;  this  close  connection  pre- 
cludes the  previous  delivery  of  a  discourse  on  the  top  of  the  mountain. 
— On  a  level  place.  This  refers  more  naturally  to  a  plain  below 
the  mountain,  but  it  can  mean  a  level  place  on  the  mountain  side.  This 
sense  is  adopted  by  those  who  uphold  the  identity  of  the  two  discourses, 


92  LUKE  VI.  [6:  18-20. 

place,  and  a  great  multitude  of  his  disciples,  and  a 
great  number  of  the  people  from  all  Judaea  and  Jeru- 
salem, and  the  sea  coast  of  Tyre  and  Sidon,  which 
came  to  hear  him,  and  to  be  healed  of  their  diseases ; 
18  and  they  that  were  troubled  with  unclean  spirits  were 
vj  healed.  And  all  the  multitude  sought  to  touch  him  : 
for  power  came  forth  from  him,  and  healed  them  all. 

Chapter  6  :  20-49. 

The  Sermon  on  the  Mount. 

20      And  he  lifted  up  his  eyes  on  his  disciples,  and  said, 
Blessed  are  ye  poor :  for  yours  is  the  kingdom  of  God. 

and  is  favored  by  the  appearance  of  the  locality  where  the  discourse 
was  most  probably  delivered  :  the  Horns  of  Hat  tin. — The  Apostles  are 
here  represented  as  immediately  about  Him,  then  a  great  multitude 
of  his  disciples  (in  the  wider  sense),  then  a  great  number  of 
the  people,  etc.  This  agrees  with  the  probable  position  and  compo- 
sition of  the  audience  as  implied  in  Matt.  5:1,  while  the  specification 
of  the  places  from  which  they  came  agrees  with  Mark's  account  (3 :  7, 
8)  of  the  multitude  attending  Him  about  this  time. 

Vers.  18,  19.  Comp.  Mark  3  :  10,  11,  which  suggests  that  this  con- 
course and  pressure  of  those  who  would  be  healed  began  before  the 
choice  of  the  Twelve  and  continued  after  they  came  down.  As  how- 
ever the  object  of  their  coming  was  to  hear  as  well  as  to  be  healed  (ver. 
17),  our  Lord  teaches  them  also.  The  miracles  were  designed  to  be  a 
preparation  for  the  instruction. — Power  came  forth  from  him. 
Comp.  chaps.  5:  17;  8:  46;  Mark  5:  30. — Notwithstanding  these 
tokens  of  great  popularity,  this  was  a  critical  point  in  our  Lord's  minis- 
try. The  opposition  of  the  Pharisees  must  soon  lead  to  an  open  rup- 
ture. He  could  not  trust  the  multitudes  ;  therefore  He  now  singles 
out  the  little  band  to  whom  He  could  commit  the  great  work  in  the 
future.  These  He  will  train,  and  their  training  began  in  the  subse- 
quent discourse,  which  like  most  of  our  Lord's  utterances  was  instruc- 
tion for  His  friends,  but  an  offence  to  His  foes.  None  the  less  so  now, 
when  it  is  the  fashion  for  unbelievers  to  praise  the  ethical  beauty  of  the 
Sermon  on  the  Mount. 

The  Sermon  on  the  Mount,  vers.  20-49. 

It  seems,  on  the  whole,  most  satisfactory  to  regard  this  as  another  report  of  the  dis- 
course given  by  Matthew  (chaps.  5-7).  No  difficulty  is  found  in  harmonizing  the 
accounts  of  the  locality  (see  on  ver.  17).  Nor  is  there  any  reasonable  doubt  that  Mat- 
thew has  placed  the  Sermon  on  the  Mount  in  advance  of  its  proper  chronological 
position.     The  two  reports  have  so  many  points  of  resemblance  as  to  forbid  our  regard- 


6 :  20.]  LUKE  VI.  93 

ing  them  as  delivered  on  entirely  different  occasions.  It  is  possible,  but  not  probable 
that  the  two  discourses  were  delivered  in  immediate  succession.  The  detailed  reference 
to  locality  and  other  circumstances  seems  incompatible  with  the  view  that  these  are 
different  summaries  of  our  Lord's  teachings  at  this  period  of  His  Galila\an  ministry. 
Of  the  two  reports,  that  of  Luke  has  greater  logical  unity  (see  below) ;  but  the  subject 
is  thesaine:  the  state  and  duties  of  a  citizen  of  the  kingdom  of  heaven.  In  neither  do 
we  find  a  statement  of  the  method  of  becoming  a  citizen;  neither  tan  be  a  substitute 
for  the  full  explanation  of  the  Gospel  facts  made  by  the  Apostles  in  their  subsequent 
discourses  and  Epistles.  Those  who  exalt  the  ethical  beauty  of  these  teachings  above 
their  religious  significance  have  failed  to  understand  the  contents  and  aim  of  the  Ser- 
mon on  the  Mount.  The  kingdom  of  God  was  the  great  idea  in  the  mind  of  the  Jews. 
However  erroneous  their  expectations  were,  they  were  right  in  emphasizing  it  as  the 
kingdom  of  God. 

Outline  of  the  discourse  as  here  reported.  1.  The  character  of  the  citizens  of  the  king- 
dom of  God;  vers.  20-26.  2.  The  new  principle  (of  love)  in  this  kingdom;  vers.  27-38. 
3.  Application  of  this  principle  to  judgment  of  others  and  instruction  of  others;  vers. 
39-45.  4.  Conclusion,  setting  in  a  parable  the  judgment  which  will  be  passed  upon  all 
Who  claim  to  be  members  of  this  kingdom  ;  vers.  46-49.  Van  Oosterzee  gives  the  fol- 
lowing general  division  of  Luke*s  report :  1.  The  salutation  of  Love  (vers.  20-26) ;  2. 
The  requirement  of  Love  (vers.  27-38) ;  3.  The  importunity  of  Love  (vers.  39-49  .  (A 
division  into  three  paragraphs  is  more  logical ;  but  the  R.  V.  gives  four,  and  there  is  a 
marked  transition  of  thought  in  vers.  39  and  45.) 

Throughout  there  are  contrasts  made  with  the  errors  of  Pharisaism,  but  we  find  no 
such  marked  antithesis  between  the  true  and  false  conception  of  God's  law  as  appears 
in  Matthew's  report.  Probably  the  purpose  of  Matthew's  Gospel  led  to  a  fuller  state- 
ment of  this  part  of  the  discourse.  In  the  other  report  our  Lord  is  presented  as- giving 
the  true  spiritual  exposition  of  the  old  law;  in  this  He  appears  as  setting  forth  a  new 
law  of  love.  But  the  two  positions  are  substantially  the  same  :  the  Jewish  reader  would 
better  understand  the  formeF ;  the  Gentile  reader,  the  latter.  The  Evangelists  vary  in 
their  reports  :  both  are  correct,  since  it  is  the  same  Christ  speaking  the  same  truth. 

Vers.  20-26.     Beatitudes  and  Woes. 

Parallel  passage :  Matt.  5 :  3-12.  The  character  of  the  citizens  of  the  kingdom  of 
God  is  indicated  by  four  beatitudes  and  four  corresponding  woes  ;  the  latter  peculiar  to 
Luke.  (In  Matthew  there  are  seven  beatitudes,  without  the  contrasted  utterances.) 
The  first  three  pertain  to  the  state  of  mind  in  which  one  enters  the  kingdom ;  the 
fourth  referring  to  the  persecuted  condition  of  the  subjects  of  the  kingdom  forms  a 
natural  transition  to  the  description  of  those  who  do  not  belong  to  it,  including  the 
persecutors.  The  difficulty  of  inserting  vers.  24-26  in  Matthew's  report  of  the  sermon, 
is  one  great  argument  against  the  identity  of  the  two  discourses.  Some  think  they 
were  uttered  on  a  different  occasion  and  inserted  here  by  Luke  because  of  their  appro- 
priateness. They  agree  with  the  conclusion  of  the  discourse,  in  both  Gospels,  which 
contains  a  blessing  and  a  woe  in  the  form  of  a  parable  (vers.  47-49).  All  the  reports 
of  our  Lord's  discourses  are  sketches  of  what  He  said,  and  there  is  every  reason  to  be- 
lieve that  th'-  leading,  or  central  thoughts  were  repeated  with  various  applications  and 
inferences  so  that  two  reports  might  be  entirely  correct,  and  yet  introduce  not  only 
different  matter,  but  different  applications  of  the  same  general  statements.  The  reports 
are  to.,  brief  to  be  regarded  as  given  word  fur  word,  and  the  method  of  instruction  must 
have  been,  '  line  upon  line,'  etc. 


94  LUKE  VI.  [6:21,22. 

21  Blessed  are  ye  that  hunger  now  :  for  ye  shall  be  filled. 
Blessed  are  ye  that  weep  now :  for  ye  shall  laugh. 

22  Blessed  are  ye  when  men  shall  hate  you,  and  when 
they  shall  separate  you  from  their  company,  and  re- 
proach you,  and  cast  out  your  name  as  evil,  for  the  Son 

Ver.  20.  And  he  lifted  up  his  eyes.  This  look  indicates  the 
solemn  opening  of  His  discourse;  comp.  Matt.  5:  2:  'opened  His 
mouth.'  —  His  disciples,  in  the  wider  sense,  though  the  Twelve  were 
nearest  and  the  people  present.  Alford:  '  The  discourse  was  spoken 
to  the  disciples  generally, — to  the  Twelve  particularly, — to  the  people 
prospectively.'  Our  Lord  probably  sat  as  He  taught  (comp.  Matt.  5: 
1),  as  this  was  His  custom  and  that  of  Jewish  teachers  in  general.  Nor 
is  this  forbidden  by  ver.  17,  since  an  interval  of  healing  had  elapsed. 
— Blessed.  '  All  those  persons  who,  in  ordinary  language,  are  called 
unhappy,  Jesus  salutes  with  the  epithet  blessed'  (Godet). — Ye.  This 
is  properly  supplied,  since  in  the  reasons  for  the  blessedness  the  sec- 
ond person  is  used.  Moreover  in  His  audience  were  these  to  whom 
His  words  most  properly  applied,  representing  not  only  the  humble  and 
sorrowing,  but  those  who  felt  their  spiritual  needs.  In  Matthew  the 
direct  address  appears  first  in  ver.  11,  but  is  implied  throughout. — 
Poor,  i.  e.,  'poor  in  spirit'  (Matthew).  To  refer  this  only  to  literal 
poverty,  etc.,  and  to  limit  the  blessings  to  the  temporal  recompense  in  the 
Messiah's  kingdom,  is  forbidden  by  the  context  no  less  than  by  the  ac- 
count in  Matthew.  Neither  the  Evangelist  nor  our  Lord  could  mean 
this.  In  chap.  12  :  21 ;  16  :  11,  Luke  shows  his  knowledge  of  the  dis- 
tinction between  spiritual  and  earthly  riches.  An  appeal  on  the  part 
of  our  Lord  to  the  prejudices  of  the  poor  and  miserable,  like  a  modern 
demagogue,  is  as  contrary  to  His  character  as  to  the  effect  of  His  teach- 
ing.— The  kingdom  of  God.  Equivalent  to  'the  kingdom  of  hea- 
ven' (Matthew).  The  latter  phrase  points  to  the  kingdom  as  coming 
from  heaven ;  this  to  it  as  belonging  to  God,  in  which  His  will  is 
supreme,  His  Person  the  living  centre.  The  Messiah  is  its  King,  even 
now  ;  but  the  subjects  still  pray :  '  Thy  kingdom  come.' 

Ver.  21.  Blessed  are  ye  that  hunger  now,  etc.  As  in  Mat- 
thew's report  the  reference  is  to  spiritual  hunger  and  sorrow.  The 
promises  cannot  be  temporal  in  their  significance,  the  characteristics 
are  distinctively  spiritual ;  although  most  of  the  audience  were  doubt- 
less of  the  poorer  classes,  then  subjected  to  privation  and  oppression. 
But  ver.  22  shows  that  such  outward  afflictions  have  the  promise  of 
blessing  only  when  inflicted  '  for  Christ's  sake.' 

Ver.  22.  When  men  shall  hate  you.  This  hatred  is  manifested 
in  what  follows  :  separate  you,  etc.  This  refers  to  expulsion,  or 
excommunication,  from  the  Jewish  synagogue.  The  separation  of 
Christianity  from  Judaism  is  hinted  at  thus  early,  immediately  after 
the  choice  of  the  Twelve.      But  all  exclusion  from  intercourse  may  be 


6:  20-20.]  LUKE  VI.  95 

23  of  man's  sake.  Rejoice  in  that  clay,  and  leap  for  joy  : 
for  behold,  your  reward  is  great  in  heaven  :  for  in  the 
same  manner   did   their   fathers    unto   the    prophets. 

24  But  woe  unto  you  that  are  rich  !  for  ye  have  received 

25  your  consolation.  Woe  unto  you,  ye  that  are  full  now! 
for  ye  shall  hunger.     Woe   unto  you,  ye  that  laugh 

26  now  !  for  ye  shall  mourn  and  weep.  Woe  unto  you, 
when  all  men  shall  speak  well  of  you  !  for  in  the  same 
manner  did  their  fathers  to  the  false  prophets. 

included  — Reproach.  The  same  word  as  in  Matthew.  Active  per- 
secution is  meant. — Cast  out  your  name  as  evil.  The  final  con- 
temptuous and  malicious  rejection.  There  is  probably  no  reference  to 
their  name  as  Christians. — For  the  Son  of  mans  sake.  The  bles- 
sing is  promised  only  to  those  who  endure  hatred,  rejection,  persecu- 
tion, for  Christ's  sake ;  for  it  is  a  blessing  for  Christ's  sake. 

Yer.  23.  In  that  day,  i.  e.,  the  day  when  this  happens  to  you; 
not  in  the  great  day  of  the  future,  as  in  Matt.  7  :  22. — Leap  for  joy. 
Peculiar  to  Luke. — Your  reward  is  great  in  heaven.  This  is  the 
key  to  the  interpretation  of  all  the  preceding  promises. — For  in  the 
same  manner,  etc.  Matthew  :  '  the  prophets  which  were  before 
you,'  states  more  expressly  the  connection  between  the  prophets  and 
the  followers  of  Christ.  All  Christ's  followers  are  not  prophets,  but 
all  represent  that  cause  which  the  children  of  this  world,  in  every  gen- 
eration, have  hated. 

Ver.  24.  Rich,  t.  e.,  fancying  themselves  possessed  of  what  they 
crave  and  need.  This  class  is  made  up  largely  of  those  actually 
wealthy. — For  ye  have  received  your  consolation.  Their 
supreme  desire  has  been  gratified  ;  but  this  excludes  that  which  alone 
can  satisfy.  When  wealth  is  regarded  as  the  '  consolation,'  there  is 
no  place  for  Ghristus  Consolator. 

Ver  25.  The  woes  are  in  direct  contrast  to  the  beatitudes  of  ver.  21. 

Ver.  26.  "When  all  men  shall  speak  well  of  you.  This  may 
be  addressed,  either  to  the  rich,  etc.,  or  to  the  disciples.  The  former 
agrees  best  with  what  goes  before,  but  the  latter  is  favored  by  the  re- 
ference to  their  fathers,  which  serves  to  distinguish  those  addressed 
from  the  Jews.  The  wider  reference  would  include  the  other:  for 
when  all  men  speak  well  of  a  professed  di-ciple,  it  is  a  proof  that  he 
is  not  a  disciple.  '  Universal  praise  from  the  world  is  a  stigma  for  the 
Saviour's  disciples,  since  it  brings  them  into  the  suspicion  :  (1)  of  un- 
faithfulness, (2)  of  characterlessness,  (3)  of  the  lust  of  pleasing.  False 
prophets  can  ever  reckon  upon  loud  applause.'     Van  Oosterzee. 


96  LUKE  VI.  [6 :  27-30. 

27  But  I  say  unto  you  which  hear,  Love  your  enemies, 

28  do  good  to  them  that  hate  you,  bless  them  that  curse 

29  you,  pray  for  them  that  despitefully  use  you.  To  him 
that  smiteth  thee  on  the  one  cheek  offer  also  the  other ; 
and  from  him  that  taketh  away  thy  cloke  withhold  not 

30  thy  coat  also.  Give  to  every  one  that  asketh  thee  ; 
and  of  him  that  taketh  away  thy  goods  ask  them  not 

Vers.  27-38.     The  new  principle  of  love  in  Christ's  kingdom. 

Parallel  passages  :  Matt.  5 :  39-45  ;  7  :  1-5,  12.  The  report  of  Matthew  introduces 
thife  new  principle  of  love  as  one  explanation  of  the  Jewish  gloss  on  the  command  '  Thou 
ehalt  love  thy  neighbor,'  and  on  the  lex  talionis,  then  universally  recognized.  As  that 
passage  forms  the  culmination  of  our  Lord's  exposition  of  the  law,  we  find  no  opposi- 
tion between  the  two  repoi  ts.  That  is  fuller  ;  this  emphasizes  the  main  thought.  The 
antagonism  to  the  Pharisaical  teaching  is  not  expressed,  but  certainly  implied.  The 
connection  of  thought  in  this  paragraph  as  a  whole  is  much  closer  tban  in  the  corres- 
ponding passages  in  Matthew. 

Ver.  27.  Unto  you  whioh  hear,  i.  e.,  who  now  hear  me.  This 
verse  corresponds  with  Matt.  5:  44.— Love  your  enemies.  Our 
Lord  could  utter  woes  against  the  enemies  of  Bis  people,  but  His  peo- 
ple were  not  to  hate  them  but  to  love  them  ;  so  that  the  connection 
brings  out  the  gospel  principle  of  hating  sin  but  not  the  sinner. 

Ver.  28.  Bless  them  that  cuise  you,  etc.  This  verse  occurs 
only  here.  Matt.  5 :  44  has  been  enlarged  by  the  scribes,  so  as  to 
contain  all  the  precepts  of  vers.  27,  28.  This  is  a  beautiful  specimen 
of  the  form  of  Hebrew  poetry  :  notice  its  well  balanced  contrasts,  its 
repetitions  (marred  in  the  A.  V.,  by  the  alternate  use  of  'which'  and 
'  that' ),  its  climax,  from  hostile  feeling  to  cruel  act,  from  love  to  prayer. 
It  is  easy  to  explain  and  to  admire ;  but  how  hard  to  obey  !  Only 
Christ's  love  can  make  obedience  possible. 

Ver.  29.  To  him  that  smiteth  thee,  etc.  This  and  the  follow- 
ing verse  are  substantially  identical  with  Matt.  5 :  39,  40,  42,  but  with 
several  minor  variations  showing  the  independence  of  the  Evangelists. 
The  precepts  are  paradoxical  in  form,  and  a  literal  obedience  in  all 
cases  is  not  to  be  insisted  upon.  Still  less  can  these  injunctions  be 
used  as  a  weapon  against  Christians  by  those  who  would  impose  upon 
them.  '  The  understanding,  enlightened  by  the  Spirit  of  Christ,  and 
the  moral  sense,  guided  by  a  tender  conscience,  must  and  can,  in  par- 
ticular cases,  decide  whether  love  itself  does  not  command  to  act  direct- 
ly contrary  to  the  letter  of  the  precept,  in  order  to  act  agreeably  to  its 
spirit'   (Van  Oosterzee). 

.  Ver.  30  presents  another  side  of  the  precept  given  in  Matt.  5  :  42. 
'  A  Christian,  so  far  as  he  is  concerned,  would  neither  refuse  anything 
nor  claim  anything  bad.  If,  therefore,  he  does  either  one  or  the  other, 
it  is  always  out  of  charity'  (Godet).  A  high  ideal,  even  when  thus 
guarded  from  extravagant  literalness. 


6:  31-35.]  LUKE  VI.  97 

31  again.     And  as  ye  would  that  men  should  do  to  you, 

32  do  ye  also  to  them  likewise.  And  if  ye  love  them 
that  love  you,  what  thank  have  ye  ?  for  even  sinners 

33  love  those  that  love  them.  And  if  ye  do  good  to  them 
that  do  good  to  you,  what  thank  have  ye  ?  for  even 

34  sinners  do  the  same.  And  if  ye  lend  to  them  of 
whom  ye  hope  to  receive,  what  thank  have  ye  ?  even 
sinners  lend   to   sinners,  to   receive   again   as   much. 

35  But  love  your  enemies,  and  do  them  good,  and  lend, 
1  never  despairing;  and  your  reward  shall  be  great, 
and  ye  shall  be  sons  of  the  Most  High  :  for  he  is  kind 

1  Some  ancient  authorities  read  despairing  of  no  man. 

Ver.  31.  And  as  ye  would,  etc.  The  Golden  Rule,  stated  in 
slightly  different  form  from  Matt.  7  :  12.  It  is  appropriately  placed 
in  this  connection,  since  it  sums  up  the  precepts  vers.  27-30.  Luke 
omits  the  reference  to  '  the  law  and  the  prophets.'  '  The  Saviour  gives 
a  touch-stoue  into  the  hands  of  His  disciples,  by  which  they  might 
prove  themselves  as  to  whether  their  demeanor  towards  neighbors  and 
enemies  was  in  agreement  with  their  duties  '  (Van  Oosterzee).  It  is  a 
rule  for  each  one  of  us  to  apply  to  ourselves  ;  when  we  apply  it  to 
others  as  respects  their  conduct  towards  us,  we  are  apt  to  offend  against 
it  most  grievously. 

Ver.  32.  If  ye  love  them  that  love  you.  Comp.  Matt,  5  :  46, 
which  differs  in  minor  details. — Thank.  The  word  is  that  usually 
rendered  'grace,'  and  corresponds  with  'reward'  in  Matthew. — Sin- 
ners. Matthew :  '  publicans,'  which  in  this  connection  conveys  the 
same  thought.  Christ's  kingdom  must  have  a  higher  rule  of  life  than 
that  governing  these  classes. 

Ver.  33.  Do  good  to  them,  etc.  Matthew:  '  If  ye  salute,'  etc. 
The  whole  matter  is  taken  out  of  the  region  of  barter,  and  transferred 
into  a  region  of  grace  and  love  ;  comp.  vers.  35,  36. 

Ver.  34..   And  if  ye  lend,  etc.     Comp.  Matt.  5:  42. 

Ver.  35.  But  love  your  enemies,  etc.  This  states  positively 
what  has  been  negatively  set  forth  in  vers.  32-34. — Never  despair- 
ing. Peculiar  to  Luke,  and  a  peculiar  expression.  The  common  in- 
terpretation, however  appropriate,  does  not  convey  the  usual  sense  of 
the  original,  which  means:  'despairing  in  regard  to  nothing,'  i.  e.,  re- 
garding nothing  that  you  thus  do  as  lost,  for  the  reason  that  your  re- 
ward shall  be  great,  etc.  A  slight  change  of  reading,  supported  by 
some  authorities,  gives  the  sense  :  'despairing  of  no  one.' — Sons  of 
the  Most  Higb,  j.  e.,  of  God,  here  and  now,  as  evidenced  by  family 
resemblance. — For  he  is  kind,  etc.  Comp.  the  fuller  statement  in 
Matt.  5  :  45. 
7 


98  LUKE  VI.  [6 :  36-39; 

36  toward  the  unthankful  and  evil.    Be  ye  merciful,  even 

37  as  your  Father  is  merciful.  And  judge  not,  and  ye 
shall  not  be  judged:  and  condemn  not,  and  ye  shall 
not  be  condemned :  release,  and  ye  shall  be  released  : 

38  give,  and  it  shall  be  given  unto  you ;  good  measure, 
pressed  down,  shaken  together,  running  over,  shall  they 
give  into  your  bosom.  For  with  what  measure  ye 
mete  it  shall  be  measured  to  you  again. 

39  And  he  spake  also  a  parable   unto  them,  Can  the 

Ver.  36.     Be  ye  merciful,  even  as  your  Father  is  merciful. 

The  same  thought  as  in  Matt.  5 :  48 :  'Ye  therefore  shall  be  perfect, 
as  your  heavenly  Father  is  perfect.'  The  likeness  to  Divine  perfection 
can  exist  only  in  moral  qualities  ;  highest  among  these  is  mercy.  This 
precept  is  virtually  the  theme  of  the  paragraph :  Likeness  to  God  is 
the  new  principle  which  rules  in  the  kingdom  of  God.  In  that  king- 
dom no  lower  standard  can  be  allowed  ;  with  such  a  Father  this  stan- 
dard can  be  attained.  How  it  can  be  attained  (the  method  of  this 
Fatherly  love  in  Redemption)  could  not  be  announced  until  the  redeem- 
ing facts  had  occurred. 

Ver.  37.  And  judge  not,  etc.  Luke  is  somewhat  fuller  here  than 
Matthew  (7  :  1,  2). — Release,  etc.  Peculiar  to  Luke,  and  referring 
to  acquittal  in  our  judgments,  rather  than  to  the  forgiveness  of  injury. 
It  is  the  opposite  of  what  is  forbidden  in  the  previous  part  of  the 
verse. 

Ver.  38.  Give,  and  it  shall  be  given  unto  you.  This  is  be- 
yond the  previous  precepts:  Do  not  condemn,  but  rather  acquit,  yes, 
give  even  to  the  unworthy. — Pressed  down,  shaken  together, 
lunning  over,  as  when  one  is  measuring  grain  or  some  dry  thing. 
There  is  no  allusion  to  liquids  in  the  last  phrase.  The  whole  is  a 
climax.  (The  word  '  and  '  is  omitted  ;  the  style  is  vivacious. ) — Shall 
they  give.  Not  'men,'  nor  'angels,'  as  some  suppose,  but  '  they'  in- 
definitely. The  main  matter  is  the  return  itself,  not  the  persons  who 
shall  make  it ;  God  can  choose  whatever  agents  He  please  for  that. — 
Into  your  bosom.  In  Eastern  countries  the  upper  part  of  the  gar- 
ment could  be  used  as  a  kind  of  pocket  (comp.  Ruth  3:  15). — For 
with  what  measure  ye  mete,  etc.  Comp.  Matt  7:2;  Mark  4: 
24.  In  the  latter  passage  applied  to  hearing  Christ's  instructions. — 
In  vers.  37,  38  we  have  a  lex  talinnis,  not  for  the  conduct  of  men  toward 
each  other,  but  solemnly  asserting  the  principle  of  God's  dealings. 
He  is  a  merciful  Father,  but  a  just  Judge.  His  justice  is  here  intro- 
duced as  a  motive  for  us  to  be  merciful. 

Vers.  39-45.    Application  of  the  principle  of  Love, 

Farallel  passages:  Matt.  7  :  3-5,16,18,20;  comp.  Matt.  10 :  24;  15:  14;  12:  33-35. 
The  connection  of  thought  with  what  precedes  is  close ;  much  closer  than  in  the  latter 


6:  40-42.]  LUKE  VI.  99 

blind  guide  the  blind  ?  shall  they  not  both  fall  into  a 

40  pit  ?     The  disciple  is  not  above  his  l  master  :  but  every 
one  when    he    is   perfected    shall   be  as  his  faster. 

41  And  why  beholdest  thou  the  mote  that  is  in  thy  bro- 
ther's eye,  but  considerest  not  the  beam  that  is  in  thine 

42  own  eye  ?     Or  how  canst  thou  say  to  thy  brother, 
Brother,  let  me  cast  out  the  mote  that  is  in  thine  eye, 
when  thou  thyself  beholdest  not  the  beam  that  is  in 
thine  own  eye?     Thou  hypocrite,  cast  out  first  the. 
beam  out  of  thine  own  eye,  and  then  shalt  thou  see 

1  Or,  teacher.  « 

part  of  Matthew's  report.  But  ver.  39  indicates  that  much  may  have  been  omitted. 
Vers.  30,  40  are  not  found  in  Matthew's  report  of  the  Sermon  on  the  Mount,  but  In 
Matt.  15:  14;  10:  24.  The  close  connection  with  what  follows  forbids  the  view  that 
they  are  inserted  here  out  of  their  place.  It  is  by  no  means  unlikely  that  they  were 
uttered  on  this  occasion  and  repeated  at  the  times  indicated  by  Matthew,  which  pro- 
bably holds  good  in  regard  to  ver.  45  (comp.  Matt.  12 :  33-35).  It  is  quite  likely  that 
the  habits  of  the  Pharisees  in  judging  and  instructing  called  forth  these  warnings. 

Ver.  39.  A  parable.  In  the  sense  of  proverb  ;  see  chap.  4  :  23  ; 
5  :  36.  —Can  the  blind,  etc.  Probably  a  familiar  saying  of  our  Lord; 
comp.  Matt.  15:  14,  where  it  is  applied  to  the  Pharisees,  the  lesson  of 
patience  being  there  enforced.— Into  a  pit :  not,  'the  ditch.' 

Ver.  40.  The  disciple  is  not  above  his  master,  or,  'teacher,' 
etc.  See  on  Matt.  10 :  24.  The  connection  here  is  very  different. 
There  the  principle  is  assigned  as  a  reason  for  the  disciples'  expecting 
persecution  ;  here  it  admonishes  to  be  like  the  master  in  humility  and 
charitableness. — When  he  is  perfected,  or,  'fully  instructed,' 
knowing  and  consequently  endeavoring  to  do  his  duty.  Others  ex- 
plain thus  :  '  Only  if  a  disciple  surpassed  his  master  could  he  hope  to 
be  preserved  from  the  ditch  into  which  he  sees  his  blind  leader  fall. 
Since,  however,  the  disciple  does  not  commonly  surpass  the  master,  he 
has  also  the  same  danger  to  fear.  As  a  rule  every  one  is  constituted 
like  his  master'  (Van  Oosterzee).  In  either  case  the  connection  with 
the  next  verse  implies  a  caution  to  them,  as  teachers,  against  unchari- 
tableness. 

Ver.  41.  And  why  beholdest,  etc.  The  topic  of  severe  judg- 
ment is  introduced  again  ;  now  with  a  view  to  show  its  hypocrisy  and 
unfairness.  Comp.  Matt.  7:  3-5.  — The  mote,  or,  'splinter.'— Con- 
siderest not  the  beam.  Thia  suggests  what  should  be  the  proper 
estimate  of  our  own  faults  as  compared  with  those  of  others. 

Ver.  42.  Or  how  canst  thou  say,  etc.  Have  the  audacity  to  say: 
a  further  step :  not  only  forgetting  your  own  fault,  but  trying  to  cor- 
rect the  smaller  one  of  another. — Thou  hypocrite.     The  justice  of 


100  LUKE  VI.  [6 :  43-45. 

clearly  to  cast  out  the  mote  that  is  in  thy  brother's  eye. 

43  For  there  is  no  good  tree  that  bringeth  forth  corrupt 
fruit;  nor  again  a  corrupt  tree  that   bringeth   forth 

44  good  fruit.  For  each  tree  is  known  by  its  own  fruit. 
For  of  thorns  men  do  not  gather  figs,  nor  of  a  bramble 

45  bush  gather  they  grapes.  The  good  man  out  of  the 
good  treasure  of  his  heart  bringeth  forth  that  which  is 
good  ;  and  the  evil  man  out  of  the  evil  treasure  bring- 
eth forth  that  which  is  evil :  for  out  of  the  abundance 
of  the  heart  his  mouth  speaketh. 

the  epithet  is  always  perceived  when  the  case  is  not  our  own. — Then 
shalt  thou  see  clearly,  etc.  The  correction  of  our  own  faults  is 
our  primary  duty  ;  but  even  to  correct  those  of  others,  which  also  may 
be  our  duty,  we  need  first  to  correct  our  own. 

Ver.  43.  For  there  is  no  good  tree  that  bringeth  forth  cor- 
rupt fruit.  The  connection  is  with  what  precedes  :  '  If  thou  dost  not 
see  the  beam  in  thine  own  eye  thou  wouldst  be  like  the  corrupt  tree, 
which  cannot  possibly  bring  forth  good  fruit.'  In  Matt.  7  :  16-20,  a 
warning  against  false  prophets  precedes,  and  the  reference  to  teaching 
must  be  accepted  here.  But  in  both  passages  the  '  fruit'  is  not  strictly 
the  conduct  or  the  teaching  of  the  individual,  but  the  moral  effect  of 
both  his  conduct  and  teaching  The  character  of  the  teaching  belongs 
to  the  character  of  the  tree  ;  the  fruit  is  the  result. — A  corrupt  tree. 
Here  a  worthless,  cankered  specimen,  of  any  variety. 

Ver.  44.    For  each  tree  is  known  by  its  own  fruit.     The  H. 

V.  gives  a  more  exact  and  emphatic  rendering.'  Here  the  figure  passes 
over  from  the  character  of  the  tree  to  the  nature  of  it,  as  the  remainder 
of  the  verse  indicates. — For  of  thorns  men  do  not  gather  figs, 
etc.  The  most  worthless  plants  are  here  contrasted  with  the  most 
valuable  fruits.  '  In  Palestine  there  are  often  seen  behind  hedges  of 
thorns  and  brambles,  fig  trees  completely  garlanded  with  the  climbing 
tendrils  of  vine  branches  '  (Godet). 

Ver.  45.  Comp.  Matt.  12  :  35,  where  the  context  is  the  same.  It 
is  highly  improbable  that  the  verse  was  inserted  from  that  occasion. 
Constant  repetition  of  fundamental  thoughts  characterized  our  Lord's 
instruction.  This  thought  is  an  appropriate  one  here.  It  sums  up  the 
lessons  of  the  preceding  figures,  shows  that  the  moral  influence  of  men 
is  referred  to  throughout  —The  good  man.  Relatively  good,  but  in 
the  case  of  Jesus  Christ  absolutely  good,  as  His  words  indicate.  The 
general  principle  is  :  Our  utterances  reveal  our  character. — The  prin- 
ciple lying  back  of  this  is  :  for  out  of  the  abundance,  etc.  The 
real  character  of  the  man  prompts  his  utterances.  Yet  ver.  46  shows 
that  mere  words  are  not  meant. 


C:  40-49.] 


LUKE  VI.  101 


46  And  why  call  ye  me,  Lord,  Lord,  and  do  not  the 

47  things  which  I  say  ?  Every  one  that  cometh  unto  me, 
and  heareth  my  words,  and  doeth  them,  I  will  shew 

48  yon  to  whom  he  is  like :  he  is  like  a  man  building  a 
house,  who  digged  and  went  dee}),  and  laid  a  founda- 
tion upon  the  rock :  and  when  a  Hood  arose,  the  stream 
brake  against  that  house,  and  could  not  shake  it :  *  be- 

49  cause  it  had  been  well  builded.  But  he  that  heareth, 
and  doeth  not,  is  like  a  man  that  built  a  house  upon 
the  earth  without  a  foundation;  against  which  the 
stream  brake,  and  straightway  it  fell  in ;  and  the  ruin 
of  that  house  was  great. 

1  Many  ancient  authorities  read  for  U  had  been  founded  upon  the  rock:  as  in  Matt.  7:  25. 

Vers.  46-49.    The  Conclusion  of  the  Discourse. 

Parallel  passage :  Matt.  7  :  21-27.  The  contrasted  parables  are  identical  with  those 
in  Matthew,  but  with  many  minor  variations  in  form.  In  Matt  7  :  21-23,  the  descrip- 
tion of  those  who  say  and  do  not  is  much  fuller,  and  is  dramatic  in  reference  to  the  day 
of  final  account. 

Ver  46  And  why  call  ye  me  Lord,  etc.  Here  the  instruc- 
tion takes  the  form  of  a  direct  exhortation.  Our  Lord  must  have  been 
already  recognized  as  an  authoritative  Teacher  by  many  of  His  hearers. 
Sayincr  and  not  doing  was  the  crime  of  the  hypocritical  Pharisees 
Against  this  Christ  utters  His  warning.  But  doing  the  things  which 
He  says  is  now  shown  to  be  living  by  faith  in  Him. 

Ver.  47.  Every  one  that  cometh,  etc.  Varied  in  form  from 
Matthew,  and  properly  emended  in  the  R.  V. 

Ver  48  A  man  building  a  house.  '  A  wise  man  (Matthew), 
practically  prudent.-Digged  and  went  deep.  The  term  implies 
that  he  digged  again  and  again,  until  he  reached  the  proper  founda- 
tion -Upon  the  rock.  The  definite  article  is  significant.— And 
when  a  flood  arose.  Luke's  description  of  the  storm  is  independ- 
ent in  its  form.— Could  not  shake  it.  Even  stronger  than  Matthew  : 
« it  fell  not.'— Because  it  bad  been  well  builded.  This  reading 
now  generally  accepted  by  scholars,  complements  the  expression  ot 
Matthew  :  <  founded  upon  the  rock.'  Yet  even  here  the  main  reference 
is  to  the  foundation.  . 

Ver.  49  is  even  more  graphic  than  the  parallel  passage.— Upon  tne 
earth  without  a  foundation.  is='  on  the  sand  '  Off  the  true  Rock 
there  is  no  foundation,  all  is  sand.-The  stream  brake  ;  as  in  ver. 
48  —Straightway  belongs  to  all  that  follows.— It  fell  in,  in  a  heap. 
-The  ruin,  breach,  the  result  'of  the  fall'  (Matthew).  'A  single 
lost  soul  is  a  great  ruin  in  the  eves  of  God.  Jesus  in  closing  His  dis- 
course, leaves  His  hearers  under  the  impression  of  this  solemn  thought. 


102  LUKE  VII.  [7:  1-3. 

Chapter  7:  1-10. 

The  Healing  of  the  Centurion's  Servant. 

7 :  l     After  he  had  ended  all  his  sayings  in  the  ears  of 
the  people,  he  entered  into  Capernaum. 

2  And  a  certain  centurion's  Servant,  who  was  2dear 

3  unto  him,  was  sick  and  at  the  point  of  death.  And 
when  he  heard  concerning  Jesus,  he  sent  unto  him 
elders  of  the  Jews,  asking  him  that  he  would  come 

1  Gr.  bond-servant.  2  Or,  precious  to  him.     Or,  honorable  with  htm. 

Each  of  them,  while  listening  to  this  last  word,  might  think  that  he 
heaVd  the  crash  of  the  falling  edifice,  and  say  within  himself:  This  dis- 
aster will  be  mine  if  I  prove  hypocritical  and  inconsistent'  (Godet). 

The  Healing  of  the  Centurion's  Servant,  vers.  1-10. 

Parallel  passage :  Matt.  8 :  5-13.  Luke's  account  is  fuller  and  more  accurate  as 
regards  the  messengers  of  the  centurion ;  but  Matthew  gives  at  length  the  language 
of  our  Lord  occasioned  by  the  centurion's  faith.  This  miracle  is  not  the  same  as  that 
narrated  by  John  (4:  47-53).  '  Here  we  have  a  soldier  of  Gentile  origin,  there  a  cour- 
tier of  Jewish  origin ;  here  the  place  is  Capernaum,  there  Cana ;  here  we  have  a  man 
who  in  his  humility  is  reluctant  that  Jesus  should  enter  his  house,  there  a  man  who 
comes  a  long  way  seeking  Jesus,  that  he  may  induce  Him  to  go  with  him  to  his  home; 
lastly  (and  in  our  view  this  difference  is  most  decisive),  here  we  have  a  Gentile  given 
as  an  example  to  all  Israel,  there  a  Jew  whose  conduct  furnishes  occasion  for  Jesus  to 
throw  a  certain  amount  of  blame  on  all  his  Galilaean  fellow-countrymen  '  (Godet). 

Ver.  1.  The  R.  V.  omits  'now'  on  good  authority,  and  gives  the 
exact  force  by  rendering :  after  he  had  ended.  The  substitution 
of  ears  for  '  audience '  restores  the  literal  sense,  and  the  latter  term 
is  used  in  the  A.  V.  to  mean  '  hearing.' — Capernaum;  see  chap.  4:  31. 
It  was  now  our  Lord's  place  of  residence. 

Ver.  2.  A  certain  centurion's  servant.  Luke  only  tells  that 
he  was  a  'bond-servant'  (see  marg.).  The  centurion  may  have  been 
a  proselyte  of  the  gate  ;  but  the  word  '  devout '  is  usually  added  to 
distinguish  those  of  this  class.  He  was  probably  in  the  service  of 
Herod  the  tetrarch. — Who  was  dear  unto  him  ;  as  his  only  and 
faithful  servant.  It  is  further  suggested  that  he  was  '  held  in  honor,' 
the  object  of  his  master's  attachment  (see  marg.),  as  was  frequently 
the  case  in  those  days,  between  master  and  slave.  The  sickness  was 
palsy  (Matthew). 

Ver.  3.  Heard  concerning  Jesus,  as  he  naturally  would  in 
Capernaum. — Elders  of  the  Jews.  Not  elders  of  the  synagogue, 
but  of  the  people.  Here  Luke  is  more  accurate  than  Matthew. 
('The'  is  properly  omitted  before  'elders,'  since  it  does  not  occur  in 


7  :  4-8.]  LUKE  VII.  103 

4  and  save  his  *  servant.  And  they,  when  they  came  to 
Jesus,  besought  him  earnestly,  saying,  lie  is  worthy 

5  that  thou  shouldest  do  this  for  him :  for  he  loveth  our 

6  nation,  and  himself  built  us  our  svnap:op;ue.  And 
Jesus  went  with  them.  And  when  he  was  now  not 
far  from  the  house,  the  centurion  sent  friends  to  him, 
saying  unto  him,  Lord,  trouble  not  thyself:  for  I  am 
not  2 worthy  that  thou  shouldest  come  under  my  roof: 

7  wherefore  neither  thought  I  myself  worthy  to  come 
unto  thee:  but  3say  the  word,  and  my  4 servant  shall 

8  be  healed.     For  I  also  am  a  man  set  under  authority, 

1  Gr.  bond-servant.  2  Gr.  sufficient. 

3  Gr.  say  with  a  word.  *  Or,  boy. 

the  original.) — Asking    (not,    'beseeching'),  according  to  the  best 
authorities. 

Ver.  4.  He  is  'worthy.  The  R.  V.  properly  indicates  that  this 
is  a  quotation  of  their  language.  The  intercession  of  the  elders  is 
true  to  nature  :  a  rich  man,  a  man  of  authority  and  position,  a  man  of 
their  party,  though  not  'to  the  manner  born,'  would  enlist  their  good 
offices. 

Ver.  5.  Himself  built  us  our  synagogue.  This  was  not  un- 
common. They  did  not  doubt  that  this  would  be  a  recommendation  to 
our  Lord.  There  had  been  no  indication  of  the  wider  purpose  of  our 
Lord's  mission.  A  long  training  was  necessary  to  teach  even  the 
Apostles  that  the  gospel  was  meant  for  the  Gentiles.  It  was  wisely 
ordered  that  such  a  case  as  this  should  be  the  entering  wedge  for 
breaking  through  their  prejudice. 

Ver.  6.  Went  with  them.  There  was  no  delay  as  in  the  case 
of  the  Syro-Phoenician  woman,  because  there  was  not  the  same  neces- 
sity either  for  bringing  out  the  faith  of  the  person  who  asked  the  favor, 
or  for  thus  giving  a  lesson  to  the  disciples,  to  remove  prejudice. — 
Friends.  'A  very  delicate  and  thoroughly  natural  touch — no  inter- 
cessors, for  these  he  needed  no  longer,  but  intimate  friends  of  his 
family,  who  can  in  some  measure  take  his  place  in  greeting  the  highly 
honored  Guest'  Van  Oosterzee. — Worthy;  Greek,  '  sufficient,' the 
word  used  by  John  the  Baptist  (chap.  3:  10).  It  therefore  refers  to 
moral  worthiness. 

Ver.  7.  Neither,  or  more  exactly,  '  not  even.'  He  implies  that 
for  Jesus  to  receive  him  was  a  less  favor  than  for  him  to  receive  Jesus 
in  his  house  ;  even  of  this  he  did  not  deem  himself  worthy. — Say  the 
word,  or,  'say  with  a  word,'  i.  e.,  give  the  simple  command. — Ser- 
vant.     Here  the  more  familiar  word,  meaning  'boy.' 

Ver.  8.  For  I  also  am  a  man  set  under  authority.  The 
meaning  is  not,  that  Jesus,  like  himself,  was  set  under  authority  ;  but 


104  LUKE  VII.  [7:  9-10. 

having  under  myself  soldiers :  and  I  say  to  this  one, 
Go,  and  he  goeth ;  and  to  another,  Come,  and  he 
comcth;  and  to  my  Servant,  Do  this,  and  he  doeth  it. 
9  And  when  Jesus  heard  these  things,  he  marvelled  at 
him,  and  turned  and  said  unto  the  multitude  that  fol- 
lowed him,  I  say  unto  you,  I  have  not  found  so  great 
10  faith,  no,  not  in  Israel.  And  they  that  were  sent, 
returning  to  the  house,  found  the  Servant  whole. 

1  Gr.  bond-servant. 

rather  that  as  he  knew  how  to  obey,  so  Jesus  could  find  those  under 
His  authority  obedient  to  Him. — To  my  servant,  who  is  present  in 
his  thoughts.  The  whole  may  be  thus  paraphrased :  '  I  know  what 
authority  is  ;  I  can  obey,  and  I  can  command,  not  only  by  military 
rule,  but  in  my  own  household.  If,  then,  I  can  send  my  servant,  and 
know  that  he  will  do  what  I  bid,  you  can  speak  the  word  with  author- 
ity, and  the  disease  will  obey.'  Perhaps  he  had  some  notion  that  a 
spirit  would  do  the  bidding  of  Jesus.  True  humility  confesses  un- 
worthiness,  and  yet  asks  Christ's  help  ;  false  humility  keeps  away 
from  Christ's  help,  as  though  our  unworthiness  could  exceed  His 
mercy — a  deceitful  form  of  pride. 

Ver.  9.  He  marvelled.  Our  Lord's  wonder  was  aroused,  once 
by  the  faith  of  a  Gentile,  and  again  by  the  unbelief  of  His  townsmen 
(Mark  6:  G). — I  have  not  found,  etc.  This  may  be  more  exactly 
rendered :  4  Not  even  in  Israel  have  I  found  so  great  faith.'  Com  p. 
the  prophecy  that  is  added  in  Matt.  8:  11,  12.  The  words  of  our 
Lord  imply  a  universal  principle :  for  Gentile  and  Jew  alike,  faith  is 
necessary  to  receive  blessings  from  Him.  When  the  apostles  afterward 
preached  this,  the  Jews  opposed  both  the  doctrine  of  salvation  by  faith 
and  the  extension  of  the  gospel  to  the  Gentiles.  Both  were  repugnant 
to  their  pride  as  Jews  and  as  men. 

Ver.  10.  Found  the  servant  whole,  or,  '  well.'  Luke  here 
carries  out  the  detail  of  his  narrative.  Matthew  gives  the  message 
sent  to  the  centurion.  This  is  the  first  miracle  recorded  by  Luke 
which  was  wrought  at  a  distance.  Our  Lord  usually  by  personal  con- 
tact indicated  that  the  healing  power  came  from  Himself;  but  in  this 
case  the  centurion  needed  no  such  help  to  his  faith.  The  healing  of 
Naaman  (2  Kings  5:  14,  15)  was  wrought  without  the  presence  of 
Elisha,  to  show  that  the  power  came  from  the  God  of  Israel,  not  from 
the  prophet.  ' 


7:  11-13.]  LUKE  VII.  105 

Chapter  7:  11-17. 
The  Raising  of  the    Widow's  Son  at  Nain. 

11  And  it  came  to  pass  Jsoon  afterwards,  that  he  went 
to  a  city  called  Nain  ;  and  his  disciples  went  with  him, 

12  and  a  great  multitude.  Now  when  he  drew  near  to 
the  gate  of  the  city,  behold,  there  was  carried  out  one 
that  was  dead,  the  only  son  of  his  mother,  and  she  was 
a  widow :  and  much  people  of  the  city  was  with  her. 

13  And  when  the  Lord  saw  her,  he  had  compassion  on 

1  Many  ancient  authorities  read  an  the  next  day. 
The  Raising  of  (he  Widow's  Son  at  Nain,  vers.  11-17. 

Peculiar  to  Luke.  Of  course  the  silence  of  the  other  Evangelists  is  no  argument 
against  the  truthfulness  of  Luke's  account.  As  compared  with  the  two  other  similar 
miracles  this  takes  a  middle  position.  Jairus'  daughter  \vas/«s/  dead,  this  young  man 
on  the  way  to  burial,  Lazarus  had  been  buried  for  four  days. 

Ver.  11.  Soon  afterwards.  The  change  of  a  single  letter  alters  the 
sense  from  'the  clay  after'  to  'soon  afterwards,'  which  is  probably  the 
correct  reading.— Nai a,  Na'-in.  The  name  occurs  nowhere  else  in 
Scripture.  It  was  a  town  of  Galilee,  southeast  cf  Nazareth,  a  few 
miles  to  the  south  of  Mount  Tabor,  '  on  the  northern  slope  of  the  rug- 
ged and  barren  ridge  of  little  Hermon  '  (Stanley).  The  name  signifies 
•  the  lovely,'  but  it  is  now  a  poor  village,  with  the  ruins  of  old  build- 
ings. The  distance  from  Capernaum  (supposing  Tell-Hum  to  be  the 
site)  is  about  twenty-five  miles.  The  distance  is  not  so  great  as  to  for- 
bid their  reaching  it  'the  day  after.'  — His  disciples,  in  the  wider 
sense. — A  great  multitude.  This  shows  His  influence,  as  the  dis- 
tance was  so  considerable.  Luke  would  not  introduce  this  multitude 
as  witnesses  of  such  a  miracle,  unless  he  were  sure  of  the  fact. 

Ver.  12.  There  was  carried  otit.  Graves  were  commonly  out- 
side the  towns. — The  only  son  of  his  mother,  etc.  The  circum- 
stances were  peculiarly  adapted  to  call  forth  compassion,  especially 
among  the  Jews.  Jesus  might  have  learned  these  circumstances  from 
Borne  of  the  crowd,  much  people  accompanying  the  widow,  but  lie 
doubtless  knew  them  of  Himself.  Such  knowledge  befits  One  who 
wrought  such  a  miracle.  The  meeting  was  not  accidental  but  providen- 
tial. (' People  '  here  is  a  different  word  from  'multitude'  (ver.  11), 
probably  indicating  a  smaller  company.) 

Ver.  13.  And  when  the  Lord  saw  her.  The  title,  'the  Lord,' 
is  peculiarly  fitting  here,  where  Luke,  for  the  first  time,  applies  it  to 
Jesus.  Matthew  and  Mark  do  not  thus  use  it,  until  they  tell  of  events 
after  resurrection.  Luke  several  times  introduces  it  earlier  in  the  his- 
tory.   (The  form  of  address,  '  Lord,'  is  not  included  in  this  statement.) 


106  LUKE  VII.  [7 :  14-16, 

14  her,  and  said  unto  her,  Weep  not.  And  he  came  nigh 
and  touched  the  bier  :  and  the  bearers  stood  still.    And 

15  he  said,  Young  man,  I  say  unto  thee,  Arise.  And  he 
that  was  dead  sat  up,  and  began  to  speak.     And  he 

16  gave  him  to  his  mother.  And  fear  took  hold  on  all : 
and  they  glorified  God,  saying,  A  great  prophet  is 
arisen  among  us :  and,  God  hath  visited  his  people. 

— Weep  not.  The  first  sign  of  compassion  ;  and  a  token  of  coming 
help.  Doubtless  His  words  awakened  faith — the  same  words,  though 
not  now  followed  by  such  a  miracle,  are  ever  applicable,  for  our  Lord, 
by  His  death  and  resurrection,  has  become  '  the  Resurrection  and  the 
Life '  in  the  highest  sense,  always  affording  to  His  people  a  ground  for 
the  command,  '  weep  not,'  of  which  this  miracle  was  only  a  sign. 

Ver.  14.  The  bier.  An  open  coffin,  or  rather  a  simple  plank,  was 
used  among  the  Jews.— The  bearers  stood  still.  Stopped,  not  by 
miraculous  influence,  yet  probably  because  of  our  Lord's  manner. 
That  they  had  heard  of  Him  is  of  course  possible,  but  not  certain  — 
Young  man,  I  say  unto  thee,  Arise.  A  command,  as  in  all  the 
similar  cases.  A  simple  word,  uttered  in  the  exalted  composure  of 
sufficient,  all-sufficient  might.  The  simplicity  of  the  narrative  attests 
its  truthfulness ;  the  simplicity  of  the  command  attests  the  power  of 
the  Prince  of  Life. 

Ver.  15.  And  he  that  was  dead  sat  up,  and  began  to  speak. 
The  commanding  word  wrought  its  proper  effect.  Not  only  life,  but 
health  and  strength  had  returned. — And  he  gave  him  to  his 
mother.  The  compassion  (ver.  13)  completes  its  work.  This  act  of 
love  fulfils  all  that,  was  implied  in  the  consoling  word  :  'Weep  not.'  — 
The  sublime  simplicity  of  Luke  should  guard  against  a  too  sentimental 
representation  of  the  death  of  the  young  man,  the  sorrow  of  the  widow, 
the  joy  of  the  reunion,  and  the  like.  All  these,  purely  human,  fanci- 
ful, and  dramatic  additions  may  call  forth  tears,  without  leading  any 
nearer  to  the  Giver  of  eternal  Life.  Doubtless  the  miracle  itself  had 
deeper  reasons  than  the  consolation  of  the  widow  and  the  quickening 
of  the  young  man,  even  though  no  mention  is  made  of  them  here.  The 
effect  upon  others  is  however  narrated  in  the  verses  that  follow. 

Ver.  16.  And  fear  took  hold  on  all.  '  Fear'  was  the  natural 
result,  but  the  word  is  used  in  the  Old  Testament  sense.  Not  terror, 
but  not  yet  the  loving  faith  of  the  New  Testament.  Some  superstition 
may  have  mingled  with  it,  but  it  was  mainly  religious,  for  it  is  added : 
they  glorified  God. — A  great  prophet,  etc.  '  That,'  in  this 
clause  and  the  next  (A.  V.)  is  probably  the  usual  sign  of  quotation, 
though  it  may  mean  'because  '  The  two  sayings  express  the  same 
idea.  Only  the  greatest  prophets  (Elijah  and  Elisha)  had  raised  the 
dead,  and  the  other  saying  indicates  that  they  thought  of  the  great  pro- 
phet who  was  to  come.      Still  it  was  not  a  decided  avowal  that  Jesus 


7 :  17-19.]  LUKE  VII.  107 

17  And  this   report    went   forth   concerning   him   in   the 
whole  of  Judaea,  and  all  the  region  round  about. 

Chapter  7  :  18-35. 

The  Message  from  John  the  Baptist,  and  the  following 

Discourse. 

18  And  the  disciples  of  John  told  him  of  all  these 

19  things.     And  John  calling  unto  him  Hwo  of  his  dis- 
ciples sent  them  to  the  Lord,  saying,  Art  thou  he  that 

1  Gr.  cerUdn  two. 

was  the  Messiah  Notice  how  the  effect  of  this  miracle  was  an  exalta- 
tion of  Jesus  as  a  Person  in  the  minds  of  those  who  witnessed  it. — 
Hath  visited.     Comp.  chap.  1  :  68. 

Ver.  17.  This  report — concerning  him.  Literally,  'this  say- 
ing.' It  can  scarcely  refer  to  the  saying  of  the  last  verse,  but  rather 
to  the  whole  account  of  the  miracle. — In  the  whole  of  Judaea. 
Probably  meaning  all  Palestine,  and  not  Judaea  as  opposed  to  Galilee. 
— Region  round  about,  i.  e.}  about  Judasa,  not  merely  in  the  dis- 
trict about  Nain. 

The  Message  from  John  the  Baptist,  and  the  following  Discourse,  vers.  18-35. 

Parallel  passage:  Matt.  11 :  2-19.  There  is  no  record  of  anything  which  occurred 
duri  g  the  interval  between  the  raising  of  the  young  man  at  Nain  and  the  message 
fiom  John.  Luke's  account  in  the  present  section  differs  very  slightly  from  that  of 
Matthew  The  latter  Evangelist  places  this  event  out  of  the  chronological  order. 
John  had  been  in  prison  a  number  of  months;  according  to  the  usual  view,  a  little 
more  than  a  year.  The  imprisonment  had  been  long  enough  to  create  doubts  in  the 
minds  of  his  disciples,  and  probably  in  the  mind  of  Johu  himself.  We  learn  from 
Josephus  that  the  place  of  imprisonment  was  the  fortress  of  Machaeras,  on  the  border 
of  Pera?a,  near  the  desert.  Here  John  was  put  to  death,  at  the  instigation  of  Herodias 
(Matthew  and  Mark\  (Comp.  Luke  9  :  7-9.)  The  interval  between  the  events  here 
recorded  and  the  death  of  John  was  not  very  great, — probably  about  six  months. 

Ver.  18.  The  disciples  of  John  told  him.  More  definite  than 
Matthew. — All  these  things.  Probably  with  special  reference  to 
the  last  and  greatest  miracle  at  Nain. 

Ver.  19.  Two  of  his  disciples.  More  exact  than  Matthew  (cor- 
rect text).  This  shows  that  the  imprisonment  did  not  shut  him  off 
from  intercourse  with  His  followers. — To  the  Lord.  So  the  best 
authorities.  Eleven  times  is  this  title  applied  to  Jesus  in  this  Gospel. 
— Art  thou  he  that  cometh  ?  This  means  :  Art  thou  the  Messiah  ? 
Comp.  Matt.  11:  2:  'the  works  of  the  Christ.' — Or  look  we  for 
another?  In  Matthew  '  another'  is  equivalent  to  -a  different  one,' 
and  many  authorities  support  the  same  word  here.       But  we  can 


108  LUKE  VII.  [7:  20-22. 

20  cometh,  or  look  we  for  another  ?  And  when  the  men 
were  come  unto  him,  they  said,  John  the  Baptist  hath 
sent  us  unto  thee,  saying,  Art  thou  he  that  cometh,  or 

21  look  we  for  another  ?  In  that  hour  he  cured  many  of 
diseases  and  l  plagues  and  evil  spirits ;  and  on   many 

22  that  were  blind  he  bestowed  sight.  And  he  answered 
and  said  unto  them,  Go  your  way,  and  tell  John  what 
things  ye  have  seen  and  heard ;  the  blind  receive  their 
sight,  the  lame  walk,  the  lepers  are  cleansed,  and  the 

1  Gr.  scourges. 

scarcely  press  this  sense.  John  was  in  a  state  of  temporary  depression 
and  doubt,  perplexed  at  the  slow  progress  of  the  Messianic  work.  Like 
all  the  Jews  of  that  period,  he  probably  had  wrong  or  imperfect  views 
respecting  the  nature  of  the  kingdom  of  God.  The  effort  has  been  made 
to  relieve  John  of  this  appearance  of  weakness,  by  saying  that  he 
wished  to  have  his  disciples,  who  were  in  doubt,  instructed  by  our 
Lord  ;  but  the  answer  was  for  John,  and  there  is  no  evidence  that  his 
disciples  doubted  more  than  he  did.  Other  explanations  have  been  sug- 
gested to  get  rid  of  John's  doubt,  but  none  of  them  are  satisfactory. 
One  thing  is  certain  :  whatever  knowledge  John  may  have  had,  by 
revelation,  of  the  Messiahship  of  Jesus,  the  work  of  our  Lord  was  a 
disappointment ;  thus  proving  him  to  be  what  our  Lord  indicates  in 
ver.  28. 

Ver.  21.  In  that  hour,  etc.  This  is  implied  in  the  answer  given 
by  Matthew  (vers. 4,  5). — Diseases  and  plagues  (Greek,  'scourges'), 
and  of  evil  spirits.  Luke,  the  physician,  distinguishes  the  pos- 
sessed from  the  diseased. — He  bestowed  sight.  Literally:  'He 
graced  to  see.'  Miraculous  power  is  evidently  implied,  dependent  on 
the  gracious  will  of  Christ. 

Ver.  22.  And  he  answered  and  said.  The  interval  between 
the  question  and  the  reply  must  have  been  long  enough  to  permit  the 
disciples  of  John  to  observe  what  was  occurring. — Go  your  way, 
and  tell  John.  The  message  was  to  the  master.  No  effort  is  made 
to  give  immediate  instruction  to  the  disciples. — What  things,  etc. 
Not  only  what  they  had  seen,  but  what  they  had  heard,  since  the 
list  includes  some  miracles  that  could  not  have  been  wrought  in  their 
presence. — The  blind  see.  This  comes  first  in  both  accounts.  This 
may  not  be  without  significance. — The  dead  are  raised  np.  See  pre- 
vious paragraph  ;  the  daughter  of  Jairus  was  not  raised  until  after- 
wards.— The  poor  have  good  tidings  preached.  There  has  been 
much  discussion  as  to  whether  this  means  temporally  poor,  or  spiritu- 
ally poor.  As  a  rule,  we  find  the  latter  among  the  former,  and  there 
is  no  objection  to  including  both  meanings.  John's  mistake  was  in  not 
seeing  that  such  works,  especially  the  preaching  of  the  gospel,  were 


7 :  23-25.]  LUKE  VII.  109 

deaf  hear,  the  dead  are  raised  up,  the  poor  have  *good 

23  tidings  preached  to  them.  And  blessed  is  he,  whoso- 
ever shall  find  none  oecasion  of  stumbling  in  me. 

24  And  when  the  messengers  of  John  were  departed, 
he  began  to  say  unto  the  multitudes  concerning  John, 
What  went  ye  out  into  the  wilderness  to  behold  ?  a 

25  reed  shaken  with  the  wind  ?     But  what  went  ye  out 

1  Or,  the  gospel. 

the  true  signs  of  the  Messiah's  presence  and  power.     There  is  a  refer- 
ence to  Isa.  35  :  5  ;  61 :  1. 

Vcr.  23.  Blessed,  etc.  There  is  a  tone  of  implied  rebuke  in  this 
verse,  which  warrants  the  explanation  we  have  given  of  John's  state  of 
mind. — Shall  find  none  occasion  of  stumbling  in  me.  This 
is  an  admirable  rendering.  Most  commentators  find  here  a  reference 
to  Isa.  8  :  14 :  'He  shall  be  for  a  stone  of  stumbling,  and  many  of 
them  shall  stumble  and  fall.'  The  occasion  of  stumbling  to  John  was 
the  character  of  the  Lord's  work,  so  different  from  what  he  had  ex- 
pected. The  warning  is,  to  trust  one  who  had  been  made  known  to 
him  as  the  Messiah  to  do  His  proper  work  in  His  own  way.  John's 
faith  was  doubtless  strengthened  by  this  answer.  As  a  sign  that  he 
died  a  martyr's  death  with  fuller  confidence  in  the  Messiah  he  had  an- 
nounced, we  find  that  his  disciples,  after  his  death,  came  and  told  Jesus 
(Matt.  14:   12). 

Ver.  24.  Unto  the  multitudes.  It  is  implied  in  ver.  21  that 
there  were  many  present  when  the  messengers  came.  All  had  heard 
of  John,  and  doubtless  many  had  heard  him. — 'Jesus  had  a  debt  to 
discharge.  John  had  borne  striking  testimony  to  Him ;  He  avails 
Himself  of  this  occasion  to  pay  public  homage  in  His  turn  to  His  fore- 
runner. He  would  not  allow  this  opportunity  to  pass  without  doing 
it,  because  there  was  a  strict  solidarity  between  John's  mission  and 
His  own.  This  discourse  of  Jesus  concerning  John  is,  as  it  were,  the 
funeral  oration  of  the  latter ;  for  he  was  put  to  death  soon  after ' 
(Godet).  It  is  noteworthy  that  our  Lord  did  not  thus  speak  of  John 
in  the  presence  of  the  messengers  he  had  sent. — What  went  ye 
out  into  the  wilderness  (comp.  Mark  1:  4,  and  similar  passages) 
to  behold  ?  The  notion  of  curiously  gazing  is  suggested. — A  reed 
shaken  with  the  wind?  The  meaning  maybe:  'You  did  not 
go  out  to  simply  see  the  well-known  reed-grown  banks  of  the  Jordan,' 
i.  <?.,  '  You  did  not  go  out  without  any  reason ;'  but  it  is  more  probable 
that  the  figure  suggests  a  commendation  of  John :  '  You  did  not  go  out 
to  see  a  man  of  wavering  character.'  This  thought  is  dismissed  with- 
out further  comment. 

Ver.  2o.  A  man  clothed  in  soft  raiment  ?  The  allusion  here 
is  doubtless  to  the  peculiarities  of  John's  clothing;  of  which,  however, 
Luke  has  made  no  mention  in  the  previous  account  of  the  preaching 


110  LUKE  VII.  [7:  26-28. 

to  see  ?  a  man  clothed  in  soft  raiment  ?     Behold,  they 
which  are  gorgeously  apparelled,  and  live  delicately, 

26  are  in  kings'  courts.     But  what  went  ye  out  to  see? 
a  prophet?     Yea,  I  say  unto  you,  and  much  more 

27  than  a  prophet.     This  is  he  of  whom  it  is  written, 

Behold,  I  send  my  messenger  before  thy  face, 
Who  shall  prepare  thy  way  before  thee. 

28  I  say  unto  you,  Among  them  that  are  born  of  women 
there  is  none  greater  than  John :  yet  he  that  is  1  but 

1  Gr.  lesser. 

of  the  Baptist  (see  Matt.  3:  4;  Mark  1:  6).— Gorgeously  appa- 
relled, and  live  delicately.  Peculiar  to  Luke. — Are  in  kings' 
courts.  •  Our  Lord  thus  defends  John  ft*om  any  unworthy  suspicion. 
His  question,  however  much  of  doubt  it  implied,  involved  no  selfish 
motive  on  John's  part. 

Ver.  26.  A  prophet?  Matthew:  'to  see  a  prophet.' — And 
much  more  than  a  prophet.  The  authoritative  tone  of  this  utter- 
ance is  significant.  'John  was  more  than  a  prophet,  because  he  did 
not  write  of,  but  saw  and  pointed  out,  the  object  of  his  prophecy;  and 
because  of  his  proximity  to  the  kingdom  of  God.  He  was,  moreover, 
more  than  a  prophet,  because  he  himself  was  the  subject  as  well  as 
the  vehicle  of  prophecy  '  (Alford). 

Ver.  27.  This  is  he,  etc.  Mai.  3:1;  comp.  Matt.  11:  10;  Mark 
1 :  2.  The  Baptist  never  applies  this  prophecy  to  himself. — I  send 
my  messenger  before  thy  face.  The  prophecy  in  the  LXX. 
reads  :  '  I  will  send  my  messenger  before  my  face.'  '  My '  is  here 
changed  to  '  thy,'  and  also  in  Matthew  and  Mark  ;  though  the  latter 
introduces  the  prophecy  in  an  entirely  different  connection.  The 
change  must,  therefore,  be  significant.  Our  Lord  evidently  applies 
'  before  thy  face  '  to  Himself. 

Ver.  28.  Among  them  that  are  born  of  women  ;  among 
men.  Our  Lord  does  not  include  Himself.  The  very  fact  that  He 
thus  speaks  excludes  Him  from  the  comparison. — None  greater 
than  John.  Slightly  different  in  form  from  Matthew's  report.  As 
the  forerunner  of  the  Messiah,  John  stood  pre-eminent  under  the  Old 
Dispensation,  which  he  closed. — But  little  :  a  paraphrase  of  '  lesser.' 
This  is  equivalent  to  relatively  less  than  John,  not  absolutely  '  least ' 
(A.  V.),  the  view  advocated  by  Meyer.  The  common  interpretation 
is,  however,  entirely  defensible.  To  refer  this  phrase  to  Christ  is  im- 
proper;  He  is  the  King. — The  kingdom  of  God  is  the  New  Dis- 
pensation, which  He  introduces  and  in  which  He  rules. — Greater 
than  he.  John  is  thus  spoken  of  as  outside  the  kingdom,  which  does 
not  imply  that  he  was  either  an  unbeliever  or  excluded  from  that 
kingdom.     His  mission  as  a  preacher  did  not  belong  to  the  New  Dis- 


7;  29-32.]  LUKE  VII.  Ill 

little   in    the   kingdom   of  God    is    greater    than    he. 

29  And  all  the  people  when  they  heard,  and  the  publi- 
cans, justified  God,  J  being  baptized  with  the  baptism 

30  of  John.  But  the  Pharisees  and  the  lawyers  rejected 
for  themselves  the  counsel  of  God,  2 being  not  baptized 

31  of  him.      \\  nerennto  then  shall   I  liken  the  men  of 

32  this  generation,  and  to  what  are  they  like?  They  are 
like  unto  children  that  sit  in  the  market-place,  and 
call  one  to  another ;  which  say,  We  piped  unto  you, 
and  ye  did  not  dance;  we  wailed,  and  ye  did  not  weep. 

1  Or,  having  been.  -  Or,  mot  homing  been. 

pensation,  but  was  preparatory  to  it.  The  disciples  of  Christ  •  had, 
through  the  light  of  the  experience  of  His  redeeming  power,  deeper 
insight  into  the  nature,  the  course  of  development,  and  the  blessings 
of  the  kingdom  of  heaven,  than  had  been  the  portion  of  John.  If 
this  was  true,  even  of  those  who  then  believed  in  Jesus,  how  much 
more  of  us,  to  whom,  by  the  history  of  the  centuries,  His  greatness 
has  been  so  much  more  gloriously  revealed  !'  (Van  Oosterzee).  There 
is  nothing  here  answering  to  Matt    11:   12-15. 

Vers.  29,  30.  These  verses  have  been  regarded  as  either  a  part  of 
our  Lord's  discourse  or  a  comment  of  the  Evangelist.  The  marginal 
renderings  bring  out  the  latter  view.  Each  has  able  supporters.  The 
latter  seems  more  natural.  But  the  words:  'And  the  Lord  said' 
I  ver.  31  i,  are  to  be  omitted.  The  insertion  of  the  phrase  shows  that 
the  verses  were  very  early  regarded  as  an  explanation  of  the  Evangel- 
ist. If  they  belong  to  our  Lord's  discourse,  they  were  introduced  to 
show  the  different  reception  accorded  to  John,  and  thus  to  furnish  a 
historical  ground  for  the  reproach  which  follows  (vers.  31-34).  If  an 
observation  of  the  Evangelist,  they  explain  for  the  benefit  of  distant 
readers  the  different  reception  given  to  John's  baptism,  and  the  con- 
sequent difference  in  the  effect  produced  by  the  Lord's  discourse  at 
this  time.  The  first  view  takes  '  him  '  as  referring  to  John,  and  'jus- 
tified God,'  'rejected,'  as  applying  to  what  happened  under  John's 
preaching;  the  latter  refers  'Him'  to  Christ,  and  the  actions  to  the 
result  of  His  preaching. — Toward  themselves,  i.  e.,  with  respect 
to  themselves. 

Ver.  31.  See  above. — Whereunto  then  shall  I  liken,  etc. 
The  form  of  the  remainder  of  the  discourse  is  that  of  Hebrew  poetry. 
Luke  alone  adds  the  parallel  clause  here :  and  to  what  are  they 
like? 

Ver.  32.  They  are  like  unto  children,  etc.  There  are  verbal 
differences  from  Matthew's  account. — One  to  another  indicates  that 
both  parties  of  children  represent  the  Jewish  people,  petulant,  dissat- 
isfied, and  criticizing  the    messengers  sent  to   them  from   God.     To 


112  LUKE  VII.  [7  :  33-35. 

33  For  John  the  Baptist   is  come  eating  no  bread   nor 

34  drinking  wine;  and  ye  say,  He  hath  a  l devil.  The 
Son  of  man  is  come  eating  and  drinking ;  and  ye  say, 
Behold,  a  gluttonous  man,  and  a  winebibber,  a  friend 

35  of  publicans  and  sinners!  And  wisdom  2is  justified 
of  all  her  children. 

1  Gr.  demon.  2  Or,  was. 

regard  the  two  classes  as  representing  John  and  Jesus,  seems  contrary 
to  the  character  portrayed  as  well  as  opposed  to  the  order  which  places 
piped  before  wailed.  Equally  untenable  seems  the  view  which 
makes  the  children  refusing  to  play  the  figures,  for  the  two  preachers. 
The  game  itself  was  a  simple  one.  The  players  acted  part  of  a  scene 
from  real  life,  and  the  spectators  became  in  turn  the  actors  of  the 
sequel. — Weep  is  a  different  word  from  that  in  Matthew. 

Ver.  33.  For  John  the  Baptist  is  come,  etc.  The  verb  here 
(not  in  Matthew)  points  to  the  fact  of  John's  continued  presence  (so 
ver.  34).  The  ascetic  habits  of  John  were  well  known  (comp.  ver.  25). 
— He  hath  a  devil  (demon).  His  austerity  was  regarded  as 
fanaticism,  to  be  accounted  for  only  by  demoniacal  possession. 

Ver.  34.  The  Son  of  man  is  come,  etc.  Luke,  even  more 
fully  than  the  other  Evangelists,  shows  how  our  Lord  joined  in  social 
festivities  (comp.  chaps.  14  and  15). — Behold.  Here  used  in  scorn. 
The  Pharisees  doubtless  used  language  equivalent  to  that  here  cited. 
— A  wine-bibber.  In  His  social  habits  our  Lord  did  not  affect 
singularity.  The  same  generation  which  objected  to  asceticism  would 
criticize  Him  because  He  was  not  singular.  The  same  petulance  is 
still  manifested,  and  it  is  sometimes  wise  to  let  it  go  unheeded. — A 
friend  of  publicans  and  sinners.  The  climax  of  the  criticism, 
and  yet  the  highest  praise  of  One  who  can  redeem. 

Ver.  35.  And  ■wisdom.  God's  wisdom  here  personified. — Is 
justified.  The  marginal  rendering  is  more  literal,  pointing  to  them 
of  that  generation  who  had  received  the  truth.  '  John  failed  through 
his  austerity ;  I  shall  fail  through  my  gentleness  ;  neither  under  one 
form  nor  another  will  you  obey  God.  Nevertheless  there  are  those 
whose  conduct  by  condemning  you  justifies  God  '  (Godet). —  All  her 
children.  In  Matthew:  'by  her  works.'  Here  the  persons  are 
contrasted.  The  children  of  Wisdom  are  childlike,  not  childish,  like 
the  men  of  this  generation  (vers.  31,  32).  Instead  of  petulant  treat- 
ment, of  the  different  teachers,  sent  of  God,  they  have  seen  the  wis- 
dom of  God  in  sending  both  teachers,  have  learned  the  truth  from 
each,  and  thus,  by  estimate  and  corresponding  act,  'justified'  that 
wisdom. 


7:  30,37.]  LUKE  VII.  113 

Chapter  7:  36-50. 
The  Anointing  in  the  House  of  a  Pharisee. 

36  And  one  of  the  Pharisees  desired  him  that  he  would 
eat  with  him.     And   he  entered   into  the   Pharisee's 

37  house,  and  sat  down  to  meat.  And  behold,  a  woman 
which  was  in  the  city,  a  sinner ;  and  when  she  knew 
that  he  was  sitting  at  meat  in  the  Pharisee's  house,  she 

The  Anointing  in  the  House  of  a  Pharisee,  vers.  36-50. 

Peculiar  to  Luke ;  but  comp.  the  accounts  of  the  Anointing  at  Bethany :  Matt.  26  : 
6-13;  Mark  14  :  3-9  ;  John  12  :  1-8.  It  is  highly  probable  that  the  Evangelist  is  here 
following  the  strict  chronological  order.  (Some  think  the  words  of  ver.  31  may  have 
suggested  the  insertion  of  tbe  event  at  this  point.)  The  only  intervening  event  on 
record  seems  to  have  been  tbe  discourse  in  Matt.  11 :  20-30.  Luke  does  not  give  here 
another  version  of  the  Anointing  at  Bethany.  The  two  occurrences  have  little  in  common, 
but  the  name  of  the  host  (Simon)  and  the  anointing.  In  this  case  the  woman  was  'a 
sinner,'  showing  her  penitence,  in  the  other  a  pious  loving  disciple,  preparing  Him  for 
burial ;  here  the  feet  are  anointed,  there  the  head ;  here  the  objection  arose  from  the 
woman's  character,  there  fi-om  the  waste  ;  here  the  host  objects,  there  Judas,  while  the 
lessons  our  Lord  deduces  are  altogether  different. 

Tradition  has  identified  this  woman  with  Mary  Magdalene;  but  of  this  there  is  no 
proof  whatever.  The  mention  of  her  name  in  chap.  8 :  2,  as  an  entirely  new  person,  is 
against  the  tradition.  Yet  art  and  the  usage  of  most  modern  languages  (Magdalene  = 
abandoned  woman)  have  supported  tradition  in  fixing  this  stigma  upon  an  afflicted 
woman,  out  of  whom  our  Lord  cast  seven  demons,  and  who  was  one  of  the  most  affec- 
tionate and  favored  of  the  early  disciples.  On  the  further  difficulties  of  this  view,  see 
ver.  37  :  chap.  8  :  2. 

Ver.  36.  One  of  the  Pharisees.  'Simon'  (ver.  40). — That  he 
would  eat  with  them.  There  is  no  evidence  of  an  improper 
motive.  With  all  his  scruples,  the  Pharisee  shows  no  hostility.  Pride 
may  indeed  have  entered.  Our  Lord,  who  came  '  eating  and  drinking' 
(ver.  34),  accepted  the  invitation. — Sat  down  to  meat.  'Reclined,' 
the  head  toward  the  table,  the  body  supported  by  the  left  arm  and  the 
feet  turned  outward.    The  sandals  were  usually  removed  before  eating. 

Ver.  37.  A  woman  which  was  in  the  city,  a  sinner,  i.  e., 
an  unchaste  person.  The  words  'in  the  city'  show  that  she  led  this 
life  of  sin  in  the  place  where  the  Pharisee  lived.  What  place  it  was 
we  do  not  know.  Certainly  not  Jerusalem,  but  some  place  in  Galilee. 
Those  who  identify  this  woman  with  Mary  Magdalene  must,  to  be  con- 
sistent, think  it  was  Magdala.  It  might  have  been  Nain,  but  if  Matt. 
11  :  20-30  immediately  precedes,  then  Capernaum  is  the  more  proba- 
ble place. — And  when  she  knew,  etc.  'Since  T  came  in  '  (ver. 
45)  suggests  that  she  came  in  about  the  same  time  with  our  Lord.  The 
woman  must  have  heard  our  Lord,  and  the  first  penitent  step  was  her 


114  LUKE  VII.  [7:  38,39. 

3S  brought  !  an  alabaster  cruse  of  ointment,  and  standing 
behind  at  his  feet,  weeping,  she  began  to  wet  his  feet 
with  her  tears,  and  wiped  them  with  the  hair  of  her 
head,  and  2  kissed  his  feet,  and  anointed  them  with  the 

39  ointment.  Now  when  the  Pharisee  which  had  bidden 
him  saw  it,  he  spake  within  himself,  saying,  This  man, 

1  Or,  a  flask.  2  Gr.  kissed  much. 

coming  thus.  The  previous  discourse,  probably  the  one  which  influ- 
enced her,  was  that  touching  one  (Matt.  11  :  28-30) :  '  Come  unto  me 
all  ye,'  etc.  Had  this  been  Mary  Magdalene,  we  must  suppose  either 
that  she  had  been  healed  of  her  bodily  disease,  but  not  of  her  spiritual 
one, — or  that  'seven  demons'  does  not  refer  to  a  literal  possession. 
Neither  alternative  is  probable.  See  on  chap.  8  :  2. — An  alabaster 
box  of  ointment.  A  vase  or  cruse  ;  see  on  Matt.  26:  6.  Alford  : 
'  The  ointment  here  has  a  peculiar  interest,  as  being  the  offering  by  a 
penitent  of  that  which  had  been  an  accessory  in  her  unhallowed  work 
of  sin.' 

Ver.  38.  Standing  behind  at  bis  feet,  weeping,  etc.  She 
came  to  our  Lord,  as  He  reclined  at  table ;  standing  by  Him,  leaning 
over  His  feet,  her  tears  of  penitence  began  to  flow,  and  thus  she  be- 
gan to  wet  his  feet  with  her  tears.  Her  tears  dropped  on  His 
feet.  That  she  intended  to  do  this  is  unlikely  ;  only  unbidden  tears 
are  precious.  Her  intention  was  to  kiss  and  anoint  His  feet,  but  coming 
for  that  purpose  the  precious  ointment  of  her  penitent  heart  first  flowed 
from  her  weeping  eyes.  Then  carrying  out  her  purpose,  she  wiped 
His  feet  with  the  hair  of  her  head,  and  kissing  them  (repeatedly, 
as  the  original  implies,  see  margin)  as  a  token  of  honor  and  affection, 
she  anointed  them  with  the  ointment.  In  vers.  44-46  our  Lord 
enumerates  her  actions  in  this  order.  Her  unbidden  tears  outran  the 
prepared  ointment;  and  were  more  precious  in  the  sight  of  the  Lord. 

Ver.  89.  He  spake  within  himself.  Our  Lord  replies  (ver. 
40)  to  the  thought  of  the  Pharisee's  heart,  as  here  given  — If  he  were 
a  prophet,  etc.  Simon  seems  to  have  been  inclined  to  regard  Him  as 
such.  But  He  reasoned  thus  :  a  prophet  would  know  what  others  must 
learn  ;  this  man  cannot  be  a  prophet,  for  He  does  not  know  who  is 
touching  Him,  since  no  one  would  knowingly  allow  himself  to  be  touched 
by  a  woman  of  this  character.  The  main  error  was  in  the  last  thought; 
for  our  Lord  did  allow  Himself  to  be  touched  by  such  a  person.  Hence 
His  reply  sets  forth  why  He  allows  this.  The  objection  of  the  Phari- 
see was  against  the  touch  by  an  unclean  person  ;  a  technical,  ceremonial, 
and  Pharisaical  one.  Really  and  morally  such  persons  can  defile  by 
their  presence :  yet  to  this  no  objection  was  raised.  Still  less  dared 
any  one  cast  a  reflection  upon  the  morality  of  Jesus  in  such  circum- 
stances. (The  marginal  reading :  '  the  prophet,'  is  not  well  sustained, 
but  inserted  because  found  in  the  Vatican  manuscript.) 


7:  40-43.]  LUKE  VII.  115 

if  he  were  xa  prophet,  would  have  perceived  who  and 
what  manner  of  woman   this  is  which  toucheth   him, 

40  that  she  is  a  sinner.     And  Jesus  answering  said  unto 
him,  Simon,  I  have  somewhat  to  say  unto  thee.     And 

41  he  saith,  2  Master,  say  on.     A  certain  lender  had  two 
debtors:  the  one  owed  him  five  hundred  3 pence,  and 

42  the  other  fifty.     When  they  had  not  wherewith  to  pay, 
he  forgave  them  both.      Which  of  them  therefore  will 

43  love  him   most  ?     Simon  answered  and  said,  He,  I 

1  Some  ancient  authorities  read  the  prophet.     See  John  1  :  21.  25.  2  Or,  Teacher. 

3  The  word  in  the  Greek  denotes  a  coin  worth  about  eightpence  halfpenny. 

Ver.  40.  Answering,  the  thought  of  the  Pharisee,  not  some  out- 
ward manifestations  of  displeasure,  though  such  may  have  been  dis- 
played.— I  have  somewhat  to  say  unto  thee.  Direct  personal 
address,  implying  a  knowledge  of  Simon's  heart. — Master,  say  on. 
The  tone  is  respectful,  as  if  the  evidence  of  our  Lord's  insight  had  al- 
ready checked  the  doubt  in  Simon's  mind. 

Ver.  41.  A  certain  lender  had  two  debtors.  The  former  re- 
presents our  Lord,  the  two  debtors  the  woman  and  Simon  respectively. 
But  in  the  parable  the  lender  is  in  the  background,  the  emphasis  rests 
upon  the  comparison  between  the  respective  amounts  :  the  one  owed 
five  hundred  pence  [denarii),  and  the  other  fifty.  The  debt  is 
sin,  or  as  the  application  shows,  the  sense  of  sin ;  since  gratitude  for  for- 
giveness of  sin  must  be  based  upon  that,  not  upon  actual  guilt  which 
we  cannot  measure.  Hence  the  truth  that  many  great  sinners  do  not 
feel  their  guilt  is  here  left  out  of  view. — Some  suppose  that  the  respec- 
tive debts  represent,  in  one  case  the  casting  out  of  seven  demons,  in 
the  other  a  healing  from  leprosy,  thus  identifying  the  persons  with 
Mary  Magdalene  and  Simon  the  leper.  Others  substitute  the  honor  of 
a  visit  from  our  Lord  for  the  healing  from  leprosy.  Both  grow  out  of 
the  assumption  that  the  woman  was  Mary  Magdalene,  and  neither 
affords  a  satisfactory  interpretation. — The  ratio  here  is  very  different 
from  that  in  the  parable  of  the  unforgiving  servant  (Matt.  18 :  21-35), 
since  the  things  compared  are  very  different. 

Ver.  42.  When  they  had  not  wherewith  to  pay.  They  found 
out  and  confessed  that  they  could  not  pay  the  debt.  It  is  true  that 
sinners  have  « nothing,'  but  the  verse  brings  out  the  discovery  rather 
than  the  fact  itself.  Grateful  love  does  not  pay  any  part  of  the  debt,  ac- 
cording to  the  parable  —He  forgave  them  both.  'Frankly'  (A.  V). 
means  'freely;'  but  there  is  only  one  word  in  the  original,  for  'frankly 
forgave.'  The  forgiveness  was  real  and  personal.  It  does  not  repre- 
sent an  indiscriminate  forgiveness  of  those  unconscious  of  sin  and  of 
inability  to  atone  for  it,  hence  not  seeking  pardon  in  penitence  and 
confession.     The  fact,  not  the  ground,  of  forgiveness  is  here  brought. 

Ver.  43.     I  suppose.     We  are  to  understand,  '  that  is,  if  they  feel 


116  LUKE  VII.  [7:  44-47. 

suppose,  to  whom  he  forgave  the  most.     And  he  said 

44  unto  him,  Thou  hast  rightly  judged.  And  turning  to 
the  woman,  he  said  unto  Simon,  Seest  thou  this  woman? 
I  entered  into  thine  house,  thou  gavest  me  no  water 
for  my  feet :  but  she  hath  wetted  my  feet  with  her 

45  tears,  and  wiped  them  with  her  hair.  Thou  gavest  me 
no  kiss :  but  she,  since  the  time  I  came  in,  hath  not 

46  ceased  to  ^iss  my  feet.  My  head  with  oil  thou  didst 
not  anoint :  but  she  hath  anointed  my  feet  with  oint- 

47  ment.  Wherefore  I  say  unto  thee,  Her  sins,  which 
are  many,  are  forgiven ;  for  she  loved  much :  but  to 

1  Gr.  kiss  much. 

as  they  ought.' — To  whom  he  forgave  the  most.  Men  sometimes 
find  in  this  correct  answer  an  encouragement  to  sin,  incorrectly  in- 
ferring that  the  greater  their  present  sin,  the  greater  their  future  love. 
But  the  serise  of  sin  is  represented  by  the  debt,  and  the  question  does 
not  necessarily  mean  :  which  will  be  the  better  Christian  ?  but  rather, 
which  will  be  the  more  affectionate,  self-sacrificing  in  outward  manifes- 
tations of  gratitude  ? 

Ver.  44.  Seest  thou  this  woman  ?  Possibly  Simon  had  hitherto 
avoided  looking  at  her,  or  in  any  case  had  looked  down  upon  her ;  now 
according  to  his  oavu  verdict  he  must  look  up  to  her. — Thine  house. 
The  emphasis  rests  upon  the  word  '  thy,'  thus  pointing  the  rebuke. 
It  was  thy  duty,  rather  than  hers,  to  show  such  attentions,  for  I  be- 
came thy  guest.  While  ordinary  courtesy  did  not  demand  from  the 
host  all  the  acts  here  alluded  to,  they  were  bestowed  on  honored  guests. 
Simon  had  not  been  rude  and  uncivil,  but  loving  little,  he  had  treated 
our  Lord  as  an  ordinary  guest.  With  this  treatment  the  conduct  of  the 
woman,  who  loved  much,  is  contrasted.  Simon  did  not  give  water, 
she  gave  tears,  '  and  instead  of  a  linen  cloth  the  thousand  hairs  of  her 
head.' 

Ver.  45.  No  kiss,  of  welcome,  on  the  face,  came  from  the  host ; 
but  the  unbidden  woman  coming  in  with  the  Guest  (since  the  time 
I  came  in)  at  once  kissed  His  feet,  and  continued  to  do  so. 

Ver.  46.  Mine  head  with  oil  .  .  .  my  feet  with  ointment. 
The  host  failed  to  supply  oil  for  the  head,  the  woman  not  only  gave  the 
more  precious  ointment,  but  herself  applied  it  to  His  feet. 

Ver.  47.  "Wherefore  I  pay  to  thee.  Because  of  these  exhibitions 
of  love,  in  recognition  of  them,  I  say  to  thee.  Our  Lord  gives  the  rea- 
son for  His  saying  that  she  is  forgiven,  not  for  the  forgiveness  itself. 
The  latter  sense  is  ungrammatical,  as  Avell  as  out  of  keeping  with  the 
parable. — Her  sins,  which  are  many,  are  forgiven,  '  have  been 
and  are  forgiven.'  —For  she  loved  much.     Not:  because  she  loved 


7:48-50.]  LUKE  VII.  117 

48  whom  little  is  forgiven,  the  same  loveth  little.     And 

49  he  said  unto  her,  Thy  sins  are  forgiven.  And  they 
that  sat  at  meat  with  him  began  to  say  1  within  them- 

50  selves,  Who  is  this  that  even  forgiveth  sins  ?  And  he 
said  nnto  the  woman,  Thy  faith  hath  saved  thee ;  go 
in  peace. 

l  Or,  among. 

much,  as  though  her  love  were  the  cause  of  the  forgiveness.  This 
sense  is  directly  opposed  to  the  parable  (ver.  42),  which  represents  the 
debtors  as  unable  to  pay  and  the  forgiveness  free  ;  to  the  next  clause 
which  plainly  makes  the  forgiveness  the  ground  of  the  love,  not  the 
reverse  ;  and  also  to  ver.  50,  which  represents  faith,  not  love,  as  the 
antecedent  of  forgiveness,  on  the  side  of  the  person  forgiven.  The 
clause  is  to  be  explained:  '  since  she  loved  much,'  i.  e.,  Her  sins  which 
are  many  are  forgiven  (as  you  may  conclude  according  to  your  own 
judgment,  that  much  forgiveness  produces  much  love),  since  she  loved 
much  (as  these  manifestations  indicate).  The  word  'loved'  refers  to 
tbe  acts  spoken  of  in  vers.  44-46.  The  assumption  that  the  woman 
was  Mary  Magdalene  is  used  to  support  the  false  view  mentioned  above; 
the  gratitude  being  regarded  as  called  forth  by  the  casting  out  of  the 
demons,  and  the  forgiveness  of  sins  as  first  granted  after  this  display  of 
love.  The  aptness  of  the  parable  is  destroyed  by  this  interpretation. 
— Little  is  forgiven,  etc.  One  who  feels  little  need  of  forgiveness 
is  meant.  Our  Lord  does  not  apply  this  directly  to  Simon — but  leaves 
that  to  his  conscience. 

Ver.  48.  Thy  sins  are  forgiven.  This  does  not  forbid  the  view 
that  a  previous  sense  of  pardon  moved  the  woman  to  acts  of  love. 
This  is  rather  a  new  assurance,  a  mere  formal  personal  declaration. 
Christians  have  a  sense  of  pardon  awakening  gratitude,  but  ever  need 
more  assurance  of  it,  ever  hope  for  and  desire  more  ;  that  is  our  faith. 
As  appears  from  ver.  60,  it  was  precisely  to  this  faith  on  the  part  of 
the  woman,  who  already  felt  enough  to  manifest  her  love  in  this  way, 
that  our  Lord  addressed  the  declaration  of  this  verse.  This  is  the  con- 
stant and  blessed  action  and  reaction  of  Divine  grace  and  Christian 
gratitude  it  awakens. 

Ver.  49.  Who  is  this  that  even  forgiveth  sins?  Comp.  chap. 
5 :  21  and  the  parallel  passages.  Such  a  question  was  natural,  and 
does  not  necessarily  imply  decided  hostility. 

Ver.  50.  Thy  faith  hath  saved  thee.  Not  love.  Love  is  to 
convince  others,  faith  lays  hold  of  grace,  and  thus  love  is  begotten.  It 
was  faith,  the  hope  of  a  penitent  based  on  the  words  and  the  character 
of  Jesus,  which  brought  her  to  the  house  of  Simon.  In  this  faith  her 
love  was  born,  and  as  its  manifestations  began,  her  faith  was  ever  en- 
couraged by  the  reception  of  her  acts  of  love.  Growing  as  she  wept 
and  washed  His  feet,  it  laid  hold  more  and  more  fully  of  the  pardon  it 


118  LUKE  VIII.  [8:  1,2. 

Chapter  8  :  1-3. 
Preaching  Tour  with  the  Twelve  and  Ministering  Women. 

8 :  l  And  it  came  to  pass  soon  afterwards,  that  he  went 
about  through  cities  and  villages,  preaching  and  bring- 
ing the  l  good  tidings  of  the  kingdom  of  God,  and  with 

2  him  the  twelve,  and  certain  women  which  had  been 
healed  of  evil  spirits  and  infirmities,  Mary  that  was 
called  Magdalene,  from  whom  seven  2  devils  had  gone 

1  Or,  gospel.  2  Gr.  demons. 

expected, — and  received  at  length  the  full  absolution  (ver.  48).  The 
closing  words  were  therefore  of  faith,  and  of  its  most  blessed  result :  go 
in  peace,  literally,  into  peace.  This  was  the  state  of  mind  to  which 
she  might  now  look  forward.  Faith  first,  manifestations  of  grateful 
love  next,  then  peace.  If  we  consider  well  to  whom  these  words  were 
spoken,  we  will  not  forget  that  grace  is  free,  or  exalt  our  love  into  a 
ground  of  pardon.  All  her  tokens  of  penitence  and  affection  could  not, 
even  in  the  eyes  of  sinful  men,  wash  away  the  stain  of  her  life,  but  the 
grace  of  Christ  led  her  to  true  peace. 

Preaching  Tour  with  the  Twelve  and  Ministering  Women,  vers.  1-3. 
Peculiar  to  Luke.  According  to  the  usual  view,  the  first  circuit  through  Galilee  was 
made  before  the  choice  of  the  Twelve;  this  one  (the  second),  with  them;  the  third,  im- 
mediately after  they  were  sent  out  to  preach .  But  it  is  not  certain  that  there  were 
three  distinct  journeys  The  Evangelists  probably  describe  certain  periods  of  His  min. 
istry  in  general  terms.  The  period  here  spoken  of  seems  to  have  been  that  succeeding 
('  soon  afterwards,'  ver.  1)  the  occurrences  narrated  in  the  last  chapter. 

Ver.  1.  Went  about  through  cities  and  villages.  From 
town  to  town,  from  village  to  village,  in  unwearied  activity. — Bring- 
ing the  good  tidings.  One  word  in  the  Greek,  hence  '  preaching' 
does  not  govern  '  good  tidings.' — And  with  him  the  twelve.  This 
was  after  they  had  been  chosen,  but  before  they  had  been  sent  out  to 
preach. 

Ver.  2.  And  certain  women,  etc.  All  of  them  had  probably 
been  cured  of  some  affliction  ;  hence  their  service  was  one  of  gratitude. 
Such  a  service,  however,  is  contrary  to  the  Oriental  notions  of  pro- 
priety, founded  upon  low  views  of  woman's  virtue.  Christianity  has 
done  much  to  correct  these  notions.  It  is  significant  that  this  mention 
of  our  Lord's  female  attendants  should  follow  the  account  of  the  for- 
given one  in  the  Pharisee's  house. — Mary  that  was  called  Mag- 
dalene. A  native  of  Magdala,  the  ancient  Migdol  (Josh.  19  :  38), 
now  called  Madschel.  It  was  north  of  Tiberias  and  east  of  Cana,  on  the 
western  shore  of  the  lake  of  Gennesaret. — From  "whom  seven 
devils  (demons)  had  gone  out.     This  woman  had  been  possessed 


8:  3-4.]  LUKE  VIII.  119 

3  out,  and  Joanna  the  wife  of  Chuza*  Herod's  steward, 
and  Susanna,  and  many  others,  which  ministered  unto 
1  them  of  their  substance. 

Chapter  8 :  4-15. 
The  Parable  of  the  Soiver. 

4  And  when  a  great  multitude  came  together,  and  they 
of  every  city  resorted  unto  him,  he  spake  by  a  para- 

*  Instead  of  Chuza  read  Chuzas. — Am.  Com. 
1  Many  ancient  authorities  read  hint. 

of  seven  demons,  and  our  Lord  had  cast  them  out.  The  notion  (Lange 
and  others)  that  this  means  released  from  special  sinfulness,  '  seven 
demons'  being  an  expression  for  total  subjection  to  the  spirit  of  the 
world,  is  an  attempt  to  support  the  legend  that  Mary  Magdalene  was 
the  '  sinner  '  of  the  last  chapter.  But  that  occurrence  loses  its  appro- 
priateness, if  we  suppose  that  the  woman  had  been  already  dispossessed 
of  seven  demons  by  our  Lord.  The  accuracy  and  aptness  of  the  Gospel 
narrative  are  diminished  by  this  theory. 

Ver.  3.  Joanna.  Her  name  appears  again  in  chap.  24  :  10. — The 
■wife,  perhaps  at  that  time  a  widow,  of  Chuza  Herod's  steward, 
•t.  e.,  the  'house-steward'  of  Herod  Antipas.  (The  masculine  form 
Chuzas  is  preferable. )  Through  this  family  Herod  and  his  servants 
(Matt.  14 :  2)  might  have  heard  of  Jesus.  Some  have  identified  Chuzas 
with  the  '  nobleman  '  whose  son  was  healed  by  our  Lord  (John  4  :  46- 
54);  but  the  reason  for  Joanna's  gratitude  was  that  she  had  herself 
been  healed  (ver.  2). — Susanna  ('  lily ').  Not  mentioned  again  — 
And  many  others.  Comp.  Matt.  26:  55. — "Which  ministered. 
All  of  them  were  such  as  thus  'ministered,'  t.  e.,  provided  food  and 
other  necessary  attentions. — Unto  them  (the  better  supported  read- 
ing), i.  e.}  to  the  whole  company.  The  alteration  to  the  singular  was 
probably  designed  to  exalt  the  service  of  the  women  ;  but  what  was 
done* to  the  disciples  was  done  to  Christ,  according  to  His  own  words 
('Matt.  25 :  40). — Of  their  substance.  This  implies  that  some,  per- 
haps most  of  them,  were  persons  of  means. 

Our  Lord  confided  in  the  purity  and  faithfulness  of  His  Galilsean 
friends  ;  He  exalted  women  into  the  circle  of  His  followers  ;  woman's 
work  was  at  once  a  service  of  grateful  love  (a  diaconate)  ;  these  women 
of  high  position  felt  that  constant  temporal  service  was  a  fitting,  though 
insufficient,  return  for  spiritual  benefits. — Such  a  circle  as  this  is  pos- 
sible only  where  Christ  is:  about  Him  as  the  centre,  gather  preaching 
men  and  ministering  women  in  purity  and  harmony. 

The  Parable  of  the  Sower,  vers.  4—15. 
Parallel  passages:  Matt.  13:  1-29;  Mark  4:  1-20.     It  is  evident  from  the  parallel 
accounts  that  the  incident  of  vers.  19-21  preceded  the  parable,  etc.,  vers.  4-18.      Some 


120  LUKE  VIII.  [8 :  5, 6. 

5  ble :  The  sower  went  forth  to  sow  his  seed  :  and  as  he 
sowed,  some  fell  by  the  wayside ;  and  it  was  trodden 
under  foot,  and  the  birds  of  the  heaven  devoured  it. 

6  And  other  fell  on  the  rock ;  and  as  soon  as  it  grew,  it 

would  even  insert  between  them  a  number  of  discourses  related  by  Luke  further  on 
(11 :  37-13  :  9),  but  the  language  of  Matt.  13:  1  seems  to  forbid  this.  The  order  of 
Mark,  confirmed  in  this  case  by  that  of  Matthew,  is  most  exact.  After  the  journey 
just  spoken  of  (vers.  1-3)  or  during  its  progress,  our  Lord  healed  a  demoniac,  giving 
occasion  to  the  Pharisees  to  vent  their  growing  hostility.  The  incident  is  narrated  out 
of  its  order  by  Luke  (11 :  14,  etc.).  It  was  immediately  followed  by  the  demand  for  a 
sign  from  heaven  (Matt.  12  :  38-45  ;  Luke  11 :  16,  29 -36 >,  possibly  by  other  events  nar- 
rated by  Luke  in  the  same  connection.  About  this  time,  while  the  controversy  was 
going  on,  the  mother  and  brethren  of  Jesus  sought  Him  (vers.  19-21).  Then  came  the 
discourse  in  parables  (Matt.  13 ;  Mark  4  :  1-25  ,  a  part  of  which  is  here  recorded  (vers. 
4  18).  Luke  inserts  in  a  different  connection  (chap.  13:  18-21)  two  of  the  parables 
given  by  Matthew  and  Mark. 

The  independence  of  the  Evangelists  appears  most  clearly  from  a  comparison  of  the 
reports  of  the  parable  of  the  Sower.  The  interpretation  is  itself  modified  by  the  context 
in  each  account.  In  Matthew  the  historical  significance  is  most  prominent ;  in  Mark, 
the  vital  methods  of  the  kingdom  in  various  phases  ;  while  here  the  differences  between 
individual  hearers  obtain  emphasis,  both  from  the  fact  that  the  parable  stands  alone, 
and  from  the  context.  The  incident  mentioned  in  vers.  19-21  seems  to  have  been 
placed  out  of  its  position  to  mark  this  emphasis. 

Yer.  4.  And  when  a  great  multitude  came  together,  etc. 
'  Was  coming '  would  be  more  exact ;  it  is  not  implied  that  He  waited 
until  all  came  ;  it  was  the  gathering  crowd  that  led  Him  to  enter  a  boat 
(Matthew,  Mark). — They  of  every  city  resorted,  or,  'were  re- 
sorting '  attracted  out  of  the  various  places  where  He  had  preached. 
Luke's  mention  of  the  preaching  tour  probably  leads  him  to  give  pro- 
minence to  these.  The  three  Evangelists  agree,  but  show  entire  inde- 
pendence.— By  a  parable  ;  the  only  one  recorded  here  by  Luke. 
The  circumstances  which  led  to  this  mode  of  teaching  are  not  given. 
See  on  Mark  4  :  1-9. 

Ver.  5.  The  sower,  as  in  all  the  accounts,  one  of  this  well  known 
class. — His  seed  ;  peculiar  to  Luke,  but  implied  in  the  other  reports. 
— Some  fell  by  the  wayside.  Either  on  the  beaten  path  over  which 
the  sower  walked,  or  more  probably  by  the  side  of  the  path  skirting  the 
field. — Trodden  underfoot.  Peculiar  to  Luke,  suggesting  another 
danger  to  this  seed. — The  birds  of  the  heaven.  This  is  the  chief 
danger,  see  ver.  12. 

Ver.  6.  And  others  fell  on  the  rock.  '  Rocky  places'  (Matt.)  ; 
'rocky  ground'  (Mark).  The  simple  falling 'on'  this  thin  soil  is 
indicated  in  all  three  accounts. — It  withered  away,  because  it 
had  no  moisture.  Luke  presents  another  cause  of  failure  here. 
The  lack  of  depth  in  the  soil  was  the  cause  of  this  lack  of  moisture ; 


8:  7-10]  LUKE  VIII.  121 

7  withered  away,  because  it  had  no  moisture.  And  other 
fell  amidst  the  thorns ;  and  the  thorns  grew  with  it, 

8  and  choked  it.  And  other  fell  into  the  good  ground, 
and  grew,  and  brought  forth  fruit  a  hundredfold.  As 
he  said  these  things,  he  cried,  He  that  hath  ears  to  hear, 
let  him  hear. 

9  And  his  disciples  asked  him  what  this  parable  might 
10  be.     And  he  said,  Unto  you  it  is  given  to  know  the 

mysteries  of  the  kingdom  of  God  :  but  to  the  rest  in 
parables ;  that  seeing  they  may  not  see,  and  hearing 

hence  the  plant  had  'no  root'  (ver  13),  which  Matthew  and  Mark 
state  at  this  point  in  the  narrative. 

Ver.  7.  Amidst  the  thorns.  The  proposition  here  more  exactly 
expresses  the  fact  than  that  used  hy  the  two  other  Evangelists.  The 
remainder  of  the  verse  shows  that  the  thorns  were  not  as  yet  grown 
up. — Choked  it.  The  baser  plants  outgrew  the  shoots  from  the  good 
seed. 

Ver.  8.  Fell  into  the  good  ground.  So  Mark,  '  this  last  land 
is  neither  hard  as  the  first,  nor  thin  as  the  second,  nor  unclean  as  the 
third;  it  is  soft,  deep,  and  free  from  other  seeds'  (Godet). — And 
grew,  and  brought  forth  fruit  a  hundredfold.  Luke  does  not 
refer  to  the  lesser  (yet  great  increase.  All  three  accounts  here  have 
different  terms  to  express  this  main  point  of  the  parable. — He  that 
hath  ears  to  hear,  let  him  hear.  A  common  utterance  of  our  Lord, 
pointing  to  the  need  of  spiritual  apprehension  to  understand  the  full 
significance  of  His  teachings  (comp.  the  similar  formula  in  Rev.  2  and  3). 

Ver.  9.  What  this  parable  might  be  ?  This  question  was 
asked  when  they  were  alone  (Matthew  and  Mark).  And  there  was 
also  a  question  asked  as  to  the  reason  for  such  teaching  (Matthew),  as 
is  implied  in  what  follows  here. 

Ver.  10.  Unto  you  it  is  given  to  know,  etc.  Almost  identical 
with  Matthew's  report,  but  slightly  different  from  that  of  Mark.  This 
sets  forth  the  double  purpose  of  the  parables  :  to  reveal  and  to  conceal. 
'  Unto  you  '  is  emphatic. — The  mysteries  of  the  kingdom  of 
God.  Truth  which  is  unknown  until  revealed,  is  spoken  of  in  the 
New  Testament  as  a  'mystery.'  It  is  not  necessarily  implied  that 
these  truths  are  incomprehensible,  still  less  that  they  are  unreasonable. 
Here  the  plural  is  used,  referring  to  the  varied  contents  of  revelation  ; 
in  Mark  we  find  'mystery.'  The  great  'mystery'  is  spoken  of  in  1 
Tim.  3:  16:  Christ  Himself. — To  the  rest.  Peculiar  to  Luke*,  and 
significant  of  the  process  of  training,  after  individual  selection,  which 
had  now  begun — That  seeing  they  may  not  see,  etc.  This  is 
the  purpose  ('  in  order  that').  Matthew  quotes  Isa.  6:  9,  10,  which 
is  here  referred  to.     This  purpose  is  one  of  chastisement  on  those  who 


122  LUKE  VIII.  [8:  11-14. 

li  they  may  not  understand.     Now  the  parable  is  this : 

12  The  seed  is  the  word  of  God.  And  those  by  the  way 
side  are  they  that  have  heard ;  then  cometh  the  devil, 
and  taketh  away  the  word  from  their  heart,  that  they 

13  may  not  believe  and  be  saved.  And  those  on  the  rock 
are  they  which,  when  they  have  heard,  receive  the 
word  with  joy ;  and  these  have  no  root,  which  for  a 
while  believe,  and   in  time  of  temptation  fall  away. 

14  And  that  which  fell  among  the  thorns,  these  are  they 
that  have  heard,  and  as  they  go  on  their  way  they  are 
choked  with  cares  and  riches  and  pleasures  of  this  life, 

had  abused  their  privileges.  This  was  the  state  of  things  when  the 
prophecy  of  Isaiah  was  uttered,  and  history  had  repeated  itself. 
•  When  the  heart  has  failed  to  open  to  the  first  beams  of  truth,  the 
brighter  beams  which  follow,  instead  of  enlightening,  dazzle  and  blind 
it;  and  this  result  is  willed  by  God ;  it  is  a  judgment'  (Godet).  A 
striking  instance  of  this  blinding  process  is  found  in  the  failure  to  re- 
cognize the  Scriptural  teaching  on  these  two  points,  namely,  that  God 
does  His  will,  and  that  often  it  is  His  will  to  punish. 

Ver.  11.  The  seed  is  the  "word  of  God.  The  most  specific 
form  of  this  thought.  '  The  word  of  God  '  was  then  a  spoken  message, 
through  Christ  and  His  Apostles.  It  has  since  become  a  written  mes- 
sage, in  respect  to  which  this  interpretation  of  the  parable  holds  good. 

Ver.  12.  They  that  have  heard,  or,  '  did  hear  ;'  on  a  single 
occasion. — Then  cometh  the  devil  (diabolos,  not,  daimonion).  The 
rapid  snatching  away  of  the  seed  is  indicated. — That  they  may  not 
believe  and  be  saved.  Peculiar  to  Luke,  and  showing  that  from 
the  first  salvation  by  faith  was  preached.  Satan  is  specifically  opposed 
to  this  way  of  salvation,  since  thus  men  are  really  saved. 

Ver.  13.  Those  on  the  rock.  This  class  of  hearers  ;  easily 
moved,  fickle,  enthusiastic  but  not  enduring,  has  been  represented  in 
every  age.  Their  peculiarities  are  those  of  youth.  The  Greek  nation 
fulfilled,  in  the  historical  application,  this  part  of  the  parable,  as  the 
Jews  did  the  previous  part. — With  joy.  This  characteristic  is  named 
in  all  the  accounts. — These  have  no  root.  This  seems  to  deny 
the  existence  of  .any  real  spiritual  life,  despite  the  addition  :  Which 
for  a  while  believe. — In  time  of  temptation  fall  away.  The 
test  applied  is  that  of  tribulations  and  persecution  for  Christ's  sake  (so 
Matthew  and  Mark)  ;  this  test  the  superficial  hearers  cannot  stand. 

Ver.  14.  Among  the  thorns,  these  are  they,  etc.  Half- 
hearted hearers  are  represented  here. —  As  they  go  on  their  way. 
A  graphic  touch,  indicating  lack  of  unity  of  purpose.— Cares  and 
riches  and  pleasures  of  this  life.  'Life'  is  not  either  of  the 
words  usually  so  rendered,  but  a  lower  term.     This  reference  to  earthly 


8:  15,16.]  LUKE  VIII.  123 

15  and  bring  no  fruit  to  perfection.  And  that  in  the  good 
ground,  these  arc  such  as  in  an  honest  and  good  heart, 
having  heard  the  word,  hold  it  fast,  and  bring  forth 
fruit  with  patience. 

Chapter  8:  16-18. 
The    Warning  about  Hearing. 

16  And  no  man,  when  he  hath  lighted  a  lamp,  covereth 
it  with  a  vessel,  or  putteth  it  under  a  bed  ;  but  putteth 
it  on  a  stand,  that  they  which   enter  in  may  see  the 

anxieties,  possessions  and  enjoyments,  as  the  thorns  which  choke  the 
spiritual  life  which  the  word  produces  in  believing  hearts,  requires  no 
explanation.     Every  one  has,  to  some  extent,  felt  the  meaning  of  it. 

Ver.  15.  The  good  ground.  Luke's  account  omits  all  reference 
to  the  varied  proportion  of  the  generous  yield,  but  gives  some  sugges- 
tive hints  as  to  the  character  of  this  class  of  hearers.  He  brings  out 
most  fully  their  willing  attitude:  in  an  honest  and  good  heart. 
It  is  unnecessary  to  discuss  whether  this  means  ethical  fitness,  or  how 
such  fitness  is  produced.  The  fact  that  God  prepares  the  heart  to  hear 
does  not  contradict  the  fact  that  these  hear  the  word  with  hearts 
adapted  to  hold  it  fast,  and  bring  forth  fruit  "with  patience  ; 
lit.,  '  in  patience.'  This  means  'consistently,  through  the  course  of  a 
life  spent  in  duties,  and  amidst  discouragements.'  (Alford.)  'Who- 
ever will  keep  firm  hold  of  the  Lord's  gifts  must  use  them  in  diligent 
labor  for  increase  ;  for  that  ?.re  they  in  their  nature  given.'  (Stier.) 
The  four  classes  exist  in  each  age,  and  yet  represent  four  phases  of 
the  kingdom  of  God  as  a  whole.  The  four  varieties  of  soil  correspond 
with  the  reception  of  the  gospel,  respectively,  among  the  Jews,  the 
Greeks,  the  Latin  races,  and  the  modern  nations.  The  same  phases 
appear,  however,  in  the  life  of  the  individual. 

The  Warning  about  Hearing,  vers.  16-18. 

Parallel  passage  :  Mark  4 :  21-25.  The  same  thoughts  occur  in  Matthew  in  different 
connections.    Comp.  also  chap.  11 :  33-36. 

Ver.  16.  And  no  man  when  he  hath  lighted  a  lamp,  etc. 
Comp.  Matt.  5:  15.  Luke  throughout  this  verse  omits  the  article, 
and  gives  the  general  phrase:  covereth  it  with  a  vessel,  instead 
of  the  more  specific  'put  under  the  bushel'  (Matthew  and  Mark). — 
Stand,  i.  e.,  'lampstand,'  the  elevated  holder,  from  which  the  light 
would  shine  more  widely. — They  which  enter  in,  etc.  The  form 
is  peculiar  to  Luke.  Here,  as  in  Mark,  the  reference  is  to  their  privi- 
lege, as  those  who  had  apprehended  the  meaning  of  the  parables,  of 


124  LUKE  VIII.  [8:  17-19, 

17  light.  For  nothing  is  hid,  that  shall  not  be  made 
manifest;  nor  anything  secret,  that  shall  not  be  known 

18  and  come  to  light.  Take  heed  therefore  how  ye  hear: 
for  whosoever  hath,  to  him  shall  be  given;  and  who- 
soever hath  not,  from  him  shall  be  taken  away  even 
that  which  he  ]  thinketh  he  hath. 

Cpiaptee  8:  19-21. 
Our  Lord's  31 other  and  Brethren. 

19  And  there  came  to  him  his  mother  and  brethren^ 

1  Or,  seemeth  to  hare. 

imparting  light  to  others.  The  entire  paragraph  predicts  the  exten- 
sion of  the  truth  through  the  agency 'of  the  Apostles. 

Ver.  17.  For  nothing  is  hid,  etc.  The  verse  has  the  poetic 
form  of  Hebrew  parallelism.  The  design  of  God  is  to  reveal  His  truth. 
The  Apostles  were  the  persons  to  be  entrusted  with  the  duty  of  making 
it  known.  The  importance  of  the  thought  here  set  forth  appears  from 
its  repetition  on  various  occasions  (comp.  Matt.  10:  26  ;  Luke  12:  2). 
God  hides  in  order  to  reveal.  The  parables  were  not  to  train  up  a 
spiritual  aristocracy  who  looked  down  upon  the  ignorant  and  hindered 
their  enlightenment.  A  warning  to  those  who  hold  back  the  truth, 
and  an  encouragement  to  those  who  seek  to  make  it  known. 

Ver.  18.  Take  heed  therefore  how  ye  hear.  Mark:  'what 
ye  hear.'  This  stands  in  vital  connection  with  ver.  17.  God's  pur- 
pose to  reveal  implies  the  duty  of  careful  attention  on  our  part. 
'  How'  we  hear  and  '  what'  we  hear  are  two  sides  of  this  duty;  they 
are  not  independent  of  each  other. — For  "whosoever  hath,  etc. 
This  principle  was  repeated  (chap.  19:  26).  Here  it  refers  to  know- 
ledge of  the  things  of  the  kingdom,  as  the  connection  shows  ;  but  in 
all  God's  dealings  this  law  holds  good.  Hence  its  application  in  this 
instance  covers  the  duty  of  teaching  as  well  as  of  hearing.  Use  and 
growth,  neglect  and  decay,  are  linked  together. — Thinketh  he  hath 
is  peculiar  to  Luke.  It  is  self-deception,  not  deception  of  others,  that 
is  referred  to.  '  Whoever  neglects  that  which  is  deposited  by  God 
within  him  loses  what  he  never  rightly  possessed'  (Van  Oosterzee). 

Our  Lord's  Mother  and  Brethren  Visit  Him,  vers.  19-21. 

Parallel  passages  :  Matt.  12 :  46-50 ;  Mark  3 :  31-35.  Luke  presents  no  new  inci- 
dents. The  reason  for  putting  this  occurrence  out  of  the  exact  order  was  probably  to 
enforce  the  lesson  of  the  parable  concerning  the  right  hearing  and  doing  of  the  word. 
Mark  gives  the  fullest  statement  of  the  anxiety  of  our  Lord's  kindred  and  friends  at 
this  point  of  the  history.  Luke,  however,  in  chap.  11,  not  only  tells  of  the  conflict 
which  preceded,  but  in  the  same  connection  gives  the  exclamation  of  a  certain  woman 


8:  20-22.]  LUKE  VIII.  125 

20  and  they  could  not  come  at  him  for  the  crowd.  And 
it  was  told   him,  Thy  mother  and  thy  brethren  stand 

21  without,  desiring  to  see  thee.  But  he  answered  and 
said  unto  them,  My  mother  and  my  brethren  are  these 
which  hear  the  word  of  God,  and  do  it. 

Chapter  8  :  22-38. 
The  Visit  to  the  Country  of  the  Gerasenes. 

22  Now  it  came  to  pass  on  one  of  those  days,  that  he 
entered  into  a  boat,  himself  and  his  disciples ;  and  he 
said  unto  them,  Let  us  go  over  unto  the  other  side  of 

concerning  nis  mother.     It  is  highly  probable  that  the  two  incidents  should  be  joined 
together. 

Ver.  10.  His  mother  and  brethren.  The  latter  are  closely 
joined  with  the  former,  as  though  they  were  the  children  of  Mary. 
Any  other  theory  virtually  robs  the  paragraph  of  its  pertinence.  See 
further  on  Mark  6  :  3. — Could  not  come  at  him  for  the  crowd. 
Peculiar  to  Luke,  but  suggested  by  the  other  accounts. 

Ver.  20.  It  was  told  him.  Matthew:  'one  said  unto  Him.'  — 
Thy  mother  and  thy  brethren  stand  without,  etc.  Outside 
the  house,  as  well  as  outside  the  crowd ;  comp.  Mark  3  :  20  with 
Matt.  13  :  1.  A  striking  instance  of  undesigned  coincidence  and  cor- 
roboration. 

Ver.  21.  But  he  answered,  Luke  omits  the  look  and  excla- 
mation of  our  Lord,  and  also  the  significant  gesture  '  toward  His 
disciples'  (Matthew);  but  these  which  hear  the  word  of  God, 
and  do  it,  points  to  the  same  persons.  The  brethren  of  our  Lord 
had  not  yet  believed  in  Him  (John  7  :  5) ;  His  mother  was  certainly 
in  anxiety  about  Him,  possibly  in  doubt.  But  the  language  loses  its 
force,  if  it  implies  any  failure  to  recognize  family  ties.  There  is,  of 
course,  no  mention  of  '  father.'  Joseph  was  probably  dead,  and  the 
Gospels  expressly  deny  that  Joseph  was  His  father.  Spiritual  rela- 
tionship is  higher  than  natural :  the  sign  of  such  ties  binding  us  to 
Christ  is  that  hearing  of  God's  word  which  leads  to  doing  His  will. 
For  such  Christ  had  that  special  love  which  He  only  can  have,  a  love 
human  as  well  as  Divine.  How  men  can  do,  as  well  as  hear,  the  word 
of  God,  is  not  here  declared  ;  but  the  disciples  were  evidently  learning 
the  lesson,  and  their  teachings  should  be  our  guide. 

Tlie  Visit  to  the   Country  of  the   Gerasenes  {Gcrgcsenes),  vers.  22-38. 

Parallel  passages :  Watt.  8:  18,  23-34;  Mark  4:  35-41;  5:  1-20.  Luke  is  indefinite 
as  to  time  (ver  22),  but  it  was  the  evening  of  the  day  on  which  the  discourse  in  para- 
bles wiw  delivered  (Murk  1:  :J.".).    The  storm  probably  occurred  at  night,  and  the 


126  LUKE  VIII.  [8:  23-25. 

23  the  lake :  and  they  launched  forth.  But  as  they 
sailed  he  fell  asleep  :  and  there  came  down  a  storm  of 
wind  on  the  lake ;  and   they  were  filling  with  water, 

24  and  were  in  jeopardy.  And  they  came  to  him,  and 
awoke  him,  saying,  Master,  master,  we  perish.  And 
he  awoke,  and  rebuked  the  wind  and  the  raging  of 
the  water :  and  they  ceased,  and   there  was  a  calm. 

25  And  he  said  unto  them,  Where  is  your  faith  ?     And 

encounter  with  the  demoniac  the  succeeding  morning.  On  the  incidents  of  this  busy 
day,  see  Mark  3:  20 — i:  41;  Matt.  12:  22-13:  52.  Before  starting,  the  incidents 
mentioned  in  chap.  9:  57-62  probably  occurred  (comp.  Matt.  8:  18-22).  Luke's  ac- 
count is  brief,  agreeing  more  closely  with  that  of  Mark.  He  always  calls  the  £ea  of 
Galilee,  a  '  lake,'  uses  nautical  terms  with  great  exactness,  as  also  in  the  Book  of  Acts, 
and  thus  indicates  that  he  was  not  a  native  of  Palestine. 

Vers.  22-25.     The  Storm  on  the  Lake. 

Ver.  22.  On  one  of  those  days.  The  indefiniteness  indicates 
that  Luke  had  not  consulted  Mark's  Gospel. — A  boat.  Mark:  'the 
boat,'  i.  e.,  the  one  from  which  He  had  been  teaching. — Himself  and 
his  disciples.  The  A.  V.  mistranslates  this  clause. — And  they 
launched  forth.  This  indicates  a  speedy  start  (comp.  Mark  4:  36). 
The  object  seems  to  have  been  to  find  rest  after  the  wearying  labors 
and  conflicts  of  the  day. 

Ver.  23.  But  as  they  sailed.  Another  nautical  term,  peculiar 
to  Luke. — He  fell  asleep.  Mark  describes  His  posture. — Came 
down.  Either  from  the  sky,  or  from  the  hill-sides,  since  the  sudden 
storms  would  roll  down  the  valleys  and  burst  upon  the  lake.— They 
■were  filling,  ?'.  e.,  the  boat  was  becoming  full.  The  original  brings 
out  the  sudden  coming  down  of  the  storm,  and  then  the  gradual  effect, 
filling  the  boat  and  putting  them  in  danger.— Were  in  jeopardy. 
Another  of  Luke's  details. 

Ver.  2L  Master,  master,  we  perish.  The  three  accounts 
differ  in  regard  to  the  language  used.  Doubtless  in  their  doubt  and 
terror  several  disciples  spoke,  uttering  different  exclamations. — And 
he  awoke.  Both  here  and  in  Mark  4 :  39,  the  more  exact  sense  is 
'being  awakened.' — Rebuked.  All  three  Evangelists  use  this  term; 
but  Luke  alone  has  the  phrase:  the  raging  of  the  water,  i.  e., 
the  surge  or  swell.  He  omits  the  command:  'Peace,  be  still.'  — 
There  was  a  calm,  'a  great  calm,'  the  instantaneous  cessation  of 
the  Avind,  and  the  more  remarkable  smoothing  of  the  water  are  im- 
plied. 

Ver.  2").  "Where  is  your  faith  ?  Luke  agrees  with  Mark  in 
putting  the  rebuke  of  the  disciples  after  the  rebuke  of  the  elements. 
Matthew  reverses  the  order ;  but  the  former  is  probably  more  exact. 


8:  26,  27.]  LUKE  VIII.  127 

being  afraid  they  marvelled,  saying  one  to  another, 
Who  then  is  this,  that  he  commandeth  even  the  winds 
and  the  water,  and  they  obey  him? 

26  And  they  arrived  at  the  country  of  the  Gerasenes, 

27  which  is  over  against  Galilee.  And  wdien  he  was 
come  forth  upon  the  land,  there  met  him  a  certain 
man  out  of  the  city,  who  had  2 devils;  and  for  a  long 
time  he  had  worn  no  clothes,  and  abode  not  in  any 

1  Many  ancient  authorities  read  Gergesenes ;  others,  Gadarenes :  and  &o  in  ver.  37. 
8  Gr.  demons. 

Luke's  language  is  not  so  strong  as  that  of  the  others,  which  opposes 
the  notion  that  his  Gospel  was  written  to  exalt  Paul  at  the  expense  of 
the  Twelve. — They  marvelled  ;  the  disciples  and  any  others  who 
were  in  the  boat. — "Who  then  is  this,  etc.  Matthew:  'what  man- 
ner of  man,'  as  the  A.  V.  incorrectly  renders  here  and  in  Mark. 
'For'  (A.  V.)  is  properly  changed  to  'that,'  in  accordance  with  the 
rendering  of  the  same  word  in  Matthew  and  Mark.  If  rendered  'for' 
here,  the  parallel  passages  should  be  made  to  correspond.  A  power 
over  natural  forces  is  evidently  meant  by  all  the  Evangelists.  The 
Apostles  had  not  been  long  in  attendance  upon  our  Lord,  and  this  was 
the  first  miracle  of  such  a  character.  '  What  He  blames  in  them  is 
the  state  of  trouble  and  agitation  in  which  He  finds  them  on  awaking. 
When  faith  possesses  the  heart,  its  prayer  may  be  passionate  and  ur- 
gent;  but  it  will  not  be  full  of  trouble'  (Godet).  The  comfort  for 
individual  believers  and  for  the  tempest-tossed  Church  which  this 
passage  suggests,  has  always  been  recognized.  The  miracle,  with 
such  lessons,  seems  natural  enough  to  those  who  find  the  supernatural 
and  natural  united  in  Christ. 

Vers.  26-39.   The  Healing  of  the  Demoniac  at  Gerasa  (Gergesa). 

Ver.  26.  The  country  of  the  Gerasenes.  But  see  margin. 
In  any  case,  the  A.  V.  is  incorrect  here  and  in  the  other  accounts. 
Tischendorf  reads  :  '  Gergesenes  '  here  (so  Aleph)  ;  but  the  influence 
of  the  Vatican  manuscript  decided  the  English  Revisers.  As  regards 
the  three  names  :  '  Gergesenes '  is  derived  from  the  old  term  '  Girga- 
shites ;'  '  Gadarenes '  is  the  name  derived  from  Gadara,  the  capital 
city  of  Perea,  which  might  have  been  'the  city'  refered  to  here; 
'Gerasenes'  is  also  derived  from  the  name  of  a  city,  either  one  at 
considerable  distance,  or  one  near  the  lake  shore.  The  latter  view  is 
coming  more  and  more  into  favor,  and  agrees  best  with  the  specific 
statement  of  Luke  :  -which  is  over  against  Galilee. 

Ver.  27.  A  certain  man  out  of  the  city,  i.  e.,  belonging  to 
the  city.  He  did  not  come  to  meet  them  out  of  the  city,  but  '  out  of 
the  tombs '  (Matthew,  Mark),  his  usual  abode,  as  stated  in  all  three 
accounts. — Had  worn  no  clothes.     Peculiar  to  Luke,  but  implied 


128  LUKE  VIII.  [8 :  28-31- 

28  house,  but  in  the  tombs.  And  when  he  saw  Jesus,  he 
cried  out,  and  fell  down  before  him,  and  with  a  loud 
voice  said,  What  have  I  to  do  with  thee,  Jesus,  thou 
Son  of  the  Most  High  God  ?     I  beseech  thee,  torment 

29  me  not.  For  he  commanded*  the  unclean  sphit  to 
come  out  from  the  man.  For  1  oftentimes  it  had  seized 
him :  and  he  was  kept  under  guard,  and  bound  with 
chains  and  fetters ;  and  breaking  the  bands  asunder, 

30  he  was  driven  of  the  2 devil  into  the  deserts.  And 
Jesus  asked  him,  What  is  thy  name  ?  And  he  said, 
Legion;    for    many  3 devils   were    entered    into    him. 

31  And  they  intreated  him  that  he  would  not  command 

*  was  commanding. — Amer.  Com. 
1  Or,  of  along  time.  "  Gr.  demon.  8  Gr.  demons. 

in  Mark's  account  (5:  15).— But  in  the  tombs.  So  Mark,  whose 
account,  however,  is  more  graphic.  Matthew  speaks  of  '  two.'  In 
this  case  of  possession  the  symptoms  were  those  of  violent  mania ;  but 
it  does  not  follow  that  the  possessed  were  simply  maniacs.  The  sequel 
is  absurd  on  such  a  theory. 

Ver.  28.  When  he  saw  Jesus,  etc.  Mark  intimates  that  he 
ran  from  a  distance  — What  have  I  to  do  with  thee  ?  So  all 
three  accounts.     Comp.  chap.  4:  34,  41. 

Ver.  29.  For  he  commanded,  or,  'was  commanding.'  This 
agrees  with  Mark's  account.  Our  Lord  was  about  to  command,  when 
the  demoniac  cried  as  in  ver.  28. — For  gives  the  reason  of  the  com- 
mand.— Oftentimes,  or,  '  of  a  long  time.'  The  marginal  rendering 
seems  preferable. — Seized.  The  violent  eifect  of  the  possession  is 
set  forth.  Then  follows  an  account  of  previous  unsuccessful  attempts 
to  restrain  him :  He  was  kept  under  puard.  Peculiar  to  Luke. 
— Breaking  the  bands  asunder.  Mark  speaks  of  this,  but  not  in 
the  same  immediate  connection. 

Ver.  30.  What  is  thy  name?  So  Mark.  The  question  seems 
to  have  been  addressed  to  the  man,  but  answered  by  the  demons. 
This  confusion  of  personalities  is  indicated  in  most  of  the  detailed 
accounts  of  possession. — And  he  said,  Legion  ;  for  many,  etc. 
The  legion  was  the  largest  organization  of  the  Roman  army,  and 
formed  a  compact  host  of  several  (from  three  to  six)  thousand  men. 

Ver.  31.  And  they  intreated  him,  etc.  Luke  is  more  specific 
here.  Mark  simply  says :  •  out  of  the  country ;'  but  Luke  has  the 
strong  expression  :  into  the  abyss.  There  can  scarcely  be  a  rea- 
sonable doubt  that  this  means  'hell,'  the  place  of  punishment  for  evil 
spirits.  We  must  distinguish  between  'abyss,'  'the  ad  interim  placeof 
torment,  and  the  lake  of  fire  into  which  the  devil  will  be  cast  by  Christ 


8:  32-35]  LUKE  VIII.  120 

32  them  to  depart  into  the  abyss.  Now  there  was  there 
a  herd  of  many  swine  feeding  on  the  mountain  :  and 
they  intreated  liim  that  he  would  give  them  leave  to 

33  enter  into  them.  And  he  gave  them  leave.  And  the 
1  devils  came  out  from  the  man,  and  entered  into  the 
swine  :  and  the  herd  rushed  down  the  steep  into  the 

34  lake,  and  were  choked.*  And  when  they  that  fed 
them  saw  what  had  come  to  pass,  they  fled,  and  told 

35  it  in  the  city  and  in  the  country.  And  they  went  out 
to  see  what  had  come  to  pass;  and  they  came  to  Jesus, 

1  Gr.  demons. 
*  Instead  of  choked,  read  drowned. — Am.  Com. 

at  the  end  ;  see  Rev.  20:   3'    (Alford).     The  respite  obtained  by  their 
entering  into  the  herd  of  swine  was  a  very  brief  one. 

Vcr.  32.  Now  there  was  there  a  herd  of  many  swine 
feeding  on  the  mountain.  Evidently  on  the  high  steep  shore  of 
the  lake  (ver.  33),  and  at  some  distance  (Matthew).  The  animals 
were  unclean,  and  Jews  could  not  rightly  own  them.  Yet  there  might 
have  been  lax  usage  in  this  border  region. — Give  them  leave,  etc. 
Those  who  find  this  permission  unjustifiable  forget  that  thus  the  de- 
monstration of  Christ's  power  over  evil  spirits  was  most  strikingly 
manifested.  Nor  should  the  ceremonial  uncleanness  of  the  animals  be 
overlooked. 

Ver.  33.  And  entered  into  the  swine.  All  the  accounts 
agree  in  this  statement,  as  well  as  in  the  description  of  the  effects  of 
this  fact.  The  variations  in  form  prove  independence.  Mark  men- 
tions the  number  as  'about'  two  thousand.— And  were  choked. 
The  word  here  used  differs  from  that  occurring  in  Mark.  It  has  in 
the  classics  the  sense  of  drown,  hence  the  American  Company  would 
distinguish  it  from  the  other  (in  Mark)  by  this  rendering. — The  Gos- 
pel narratives  plainly  imply  the  existence  of  evil  spirits  ;  and  in  this 
case  the  theory  that  possession  was  only  a  form  of  insanity,  destroys 
the  truthfulness  of  the  narratives.  How  animals  could  be  possessed 
is  not  more  difficult  to  explain  than  how  men  could  be  possessed. 

Ver.  34.  When  they  that  fed  them,  etc.  So  all  three  accounts. 
It  would  seem  from  Matthew's  account,  that  in  their  story  the  destruc- 
tion of  the  swine,  not  the  healing  of  the  demoniac,  was  the  main  mat- 
ter.—In  the  city;  see  ver.  26 —In  the  country.  Probably  to 
those  whom  they  met  on  their  way  to  the  city. 

Ver  35.  And  they  went'out.  Matthew:  'the  whole  city;' 
but  that  Evangelist  omits  'in  the  country.' — Found  the  man,  etc. 
Tl  q  description  of  Luke  is  graphic.  Notice  the  correct  reading  as 
represented  in  the  R.  V.— At  the  feet  of  Jesus.  Peculiar  to  this 
account,  and  a  mark  of  accuracy  and  independence. 
9 


130  LUKE  VIII.  [8:  3G-39. 

and  found  the  man,  from  whom  the  l devils  were  gone 
out,  sitting  clothed  and  in  his  right  mind,  at  the  feet 

36  of  Jesus :  and  they  were  afraid.  And  they  that  saw 
it  told  them  how  he  that  was  possessed  with  l  devils 

37  was  2made  whole.  And  all  the  people  of  the  coun- 
try of  the  Gerasenes  round  about  asked  him  to  depart 
from   them ;  for  they  were  holden  with  great  fear  : 

33  and  he  entered  into  a  boat,  and  returned.  But  the 
man  from  whom  the  devils  were  gone  out  prayed 
him  that  he  might  be  with  him :  but  he  sent  him 

39  away,  saying,  Return  to  thy  house,  and  declare  how 
great  things  God  hath  done  for  thee.  And  he  went 
his  way,  publishing  throughout  the  whole  city  how 
great  things  Jesus  had  done  for* him. 

1  Gr.  demons.  *  Or,  saved. 


Ver.  36.  And  they  that  saw  it.  Probably  the  swineherds  who 
had  returned,  or  possibly  the  disciples. — How  he  that  was  pos- 
sessed, etc.  The  method  of  the  cure  was  remarkable,  and  this  was 
narrated  in  detail  (so  Mark). 

Ver.  37.  And  all  the  people  of  the  country  of  the  Gera- 
senes round  about.  The  marginal  note  to  ver.  26  applies  here 
also.  Luke's  account  suggests  a  crowd  increasing  in  size  as  the  news 
spread.  The  reason  for  their  request  is  mentioned  by  Luke  only  :  for 
ttiey  were  holden  with  great  fear.  They  had  feared  the  demo- 
niac ;  but  this  was  a  superstitious  fear,  which  was,  however,  shrewd 
enough  to  reckon  the  danger  of  losing  earthly  gains  from  the  presence 
of  such  a  worker  of  miracles.  These  people  have  their  imitators  in 
every  age. 

Ver.  38.  But  the  man,  etc.  Notice  that  Luke  characteristically 
tells  of  the  return  of  our  Lord  (ver.  37),  before  he  speaks  of  the  re- 
quest of  the  healed  man,  which  of  course  preceded  the  return. — That 
he  might  be  with  him.  The  instinct  of  gratitude  and  personal 
affection  prompted  this  request,  which  was  doubtless  all  the  more  car- 
nest  since  the  people  of  the  country  rejected  his  deliverer. 

Ver.  39.  Return  to  thy  house.  Mark  is  fuller  here. — 
Throughout  the  whole  city,  and  4  in  Decapolis '  (Mark). 
Where  Jesus  Himself  could  teach,  He  frequently  bade  those  whom 
He  healed  to  hold  their  peace.  Here  where  He  Avas  rejected,  He 
commissioned  the  man  who  had  been  a  terror  to  the  neighborhood  as 
a  messenger  of  God's  mercy.     See  further  on  Mark  5:  20. 


8:  40-42]  LUKE  VIII.  131 

Chapter  8:  40-56. 

The  Raising  of  the  Daughter  of  Jairus,  and  the  Healing 
of  a  Woman  on  the  Way. 

40  And   as   Jesus  returned,   the   multitude  welcomed 

41  him  ;  for  they  were  all  waiting  for  him.  And  behold, 
there  came  a  man  named  Jairus,  and  he  was  a  ruler 
of  the  synagogue :  and  he  fell  down  at  Jesus'  feet, 

42  and  besought  him  to  eorne  into  his  house;  for  he  had 
an  only  daughter,  about  twelve  years  of  age,  and  she 
lay  a  dying.  But  as  he  went  the  multitudes  thronged 
him. 

The  Raising  of  the  Daughter  of  Jairus,  and  the  Healing  of  a  Woman  by 
the  Way,  vers.  40-56. 

Parallel  passages :  Matt.  9 :  18-26 ;  Mark  5:  22-43.  While  the  name  of  the  place  to 
which  our  Lord  returned,  is  not  given  here,  the  fact  that  the. people  were  waiting  for 
Him  suggests  Capernaum  (comp.  Matt.  9:  1:  'His  own  city';.  Jairus  came  to  our 
Lord  while  He  was  at  a  feast  in  the  hoiise  of  Matthew  (Matt.  9  :  10-18),  who  probably 
lived  in  Capernaum,  and  this  feast  (chap.  5:  29-39)  took  place  just  after  the  return 
from  the  other  side.    The  account  of  Luke  agrees  closely  with  that  of  Mark. 

Ver.  40.  Welcomed  him.  Lit.,  'received  Him.' — Waiting 
for  him.  His  absence  had  been  brief.  Doubtless  cases  of  sickness 
awaited  Him.  Some  have  thought  that  Jairus  was  among  the  number, 
and  that  his  presence  had  caused  additional  interest.  But  this  is  op- 
posed to  Matt.  9:   18. 

Ver.  41.  And  behold.  See  above.  The  place  was  the  house  of 
Levi  (Matthew);  comp.  Matt.  9:  18.— A  man  named  Jairus. 
The  name  is  pronounced  Ja-i'rus. — A  ruler  of  the  synagogue. 
Matthew:  '  a  ruler,'  without  mentioning  the  name.—  He  fell  down 
at  Jesus'  feet.  Matthew:  '  Avorshipped  Him,'  which  amounts  to 
the  same  as  the  statements  of  Mark  and  Luke. 

Ver.  42.  For  he  had  an  only  daughter.  That  she  was  the 
*  only '  one  is  peculiar  to  Luke's  account,  as  is  also  the  statement  in 
the  third  person.  Matthew  and  Mark  give  ihe  words  of  the  ruler. 
All  these  variations  show  independence. — About  twelve  years  of 
age.  Mentioned  later  by  Matthew  and  Mark. — She  lay  a  dying. 
Thia  form  is  also  peculiar  to  Luke.— The  multitudes  thronged 
him.  The  presence  of  many  at  the  house  of  Levi  is  indicated  in  the 
narratives,  and  the  coming  of  Ja'irus  would  doubtless  attract  many 
more.  As  they  went,  there  would,  of  course,  be  much  excitement,  in 
view  of  the  extremity  of  the  danger. 


132  LUKE  Vni.  [8 !  43-45. 

43  And  a  woman  having  an  issue  of  blood  twelve 
years,  which  xhad  spent  all  her  living  upon  physi- 

44  cians,  and  could  not  be  healed  of  any,  came  behind 
him,  and  touched  the  border  of  his  garment :  and  im- 

45  mediately  the  issue  of  her  blood  stanched.  And  Jesus 
said,  Who  is  it  that  touched  me  ?  And  when  all  de- 
nied, Peter  said,  2and  they  that  were  with  him,  Master, 

1  Some  ancient  authorities  omit  had  spent  all  her  living  upon  physicians,  and. 

2  fcome  ancient  authorities  omit  and  they  that  were  with  him. 

Vers.  43-48.  The  Healing  of  the  Woman  with  an  Issue  of  Blood. 

Ver.  43.  Having  an  issue  of  blood.  She  was  therefore  cere- 
monially unclean  (Lev.  15:  25;  Deut.  24:  1).  — Twelve  years. 
The  time  is  mentioned  in  all  three  accounts,  and  shows  how  hopeless 
her  case  seemed.  There  is  a  significance  in  the  fact  that  this  was  the 
age  of  the  ruler's  daughter.— Who  had  spent  all  her  living,  etc. 
Luke,  himself  a  physician,  thus  puts  the  case.  The  clause  is  omitted 
in  the  Vatican  manuscript,  and  rejected  hy  Westcott  and  Hort.  But 
the  authority  against  it  is  insufficient. 

Ver.  44.  Came  behind,  etc.  It  was  not  the  lower  hem  of  His 
garment  which  she  touched,  since  it  would  have  been  difficult  to  stoop 
in  such  a  crowd  ;  but  one  of  the  tassels  of  the  outer  robe.  '  As  this 
robe,  which  was  of  a  rectangular  form,  was  worn  like  a  woman's 
shawl,  two  of  the  corners  being  allowed  to  hang  down  close  together 
on  the  back,  w.e  see  the  force  of  the  expression  came  behind'  (Godet). 
Luke  simply  states  how  the  cure  was  effected.  Mark  tells  of  her 
thoughts.  'This  is  a  most  encouraging  miracle  for  us  to  recollect, 
when  we  are  disposed  to  think  despondingly  of  the  ignorance  or  su- 
perstition of  much  of  the  Christian  world  :  that  He  who  accepted  this 
woman  for  her  faith,  even  in  error  and  weakness,  may  also  accept 
them'  (Alford). 

Ver.  45.  Who  is  it  that  touched  me?  Here  again  Mark's 
account  is  fuller :  '  And  straightway  Jesus,  perceiving  in  Himself  that 
the  power  proceeding  from  Him  had  gone  forth,  turned  Him  about  in 
the  crowd,  and  said,  Who  touched  my  garments?'— And  when  p11 
denied.  It  is  not  certain  that  the  woman  did  so;  she  may  have 
hidden  herself  in  the  crowd.— Pe^er,  etc.  Peculiar  to  Luke.  The 
question  of  our  Lord  w^s  to  draw  out  the  woman's  faith.  Mark's 
account  implies  that  He  knew  who  had  done  it.— The  multitudes 
press  thee,  etc.  'Press'  and  'crush'  are  strong  terms.  Some  find 
here  'a  solemn  warning  to  all  who  crowd  on  Christ,'  a  rebuke  to  fami- 
liarity in  hymns,  etc.  Peter  in  those  days  might  have  rebuked  the 
crowd  ;  our  Lord  did  not.  The  touch  of  faith  and  the  accidental  touch 
differ  :  no  virtue  flows  out  in  the  case  of  the  latter.  The  cure  was  not 
magical. 


8 :  46-49.]  LUKE  VTTI.  133 

46  the  multitudes  press  thee  and  crush  thee.  But  Jesus 
said,  Some  one  did   touch  me :  for  I  perceived  that 

47  power  had  gone  forth  from  me.  And  when  the  woman 
saw  that  she  was  not  hid,  she  came  trembling,  and 
falling  down  before  him  declared  in  the  presence  of 
all  the  people  for  what  cause  she  touched  him,  and 

48  how  she  was  healed  immediately..  And  he  said  unto 
her,  Daughter,  thy  faith  hath  l  made  thee  whole ;  go 
in  peace. 

49  While  he  yet  spake,  there  cometh  one  from  the  ruler 

1  Or,  saved  thee. 

Ver.  46.     Some  one  did  touch  me :  for  I  perceived,   etc. 

Notice  the  correct  reading,  as  proving  our  Lord's  knowledge  of  all  the 
circumstances  of  the  case. 

Ver.  47.  Was  not  hid.  She  felt  that  He  knew  of  the  cure  He 
had  wrought. — 9he  came  trembling,  etc.  Her  faith  was  strong, 
but  not  unmixed  with  fear.  She  had  doubtless  been  harshly  treated 
by  her  physicians,  she  had  spent  all,  she  had  been  unclean  for  twelve 
years  ;  what  wonder  that  she  trembled  now  ! — In  the  presence  of 
all  the  people.  Peculiar  to  Luke,  and  significant.  She  sought  a 
cure  in  secret,  but  is  led  to  confess  it  openly.  This  our  Lord  desires 
and  deserves.  A  caution  to  those  believers  who  do  not  confess  Him 
before  men.  Moreover,  this  had  its  purpose  of  blessing  for  the  woman. 
Thus  she  could  learn  the  power  of  faith,  a  knowledge  that  would  re- 
move any  superstitious  thought  still  lingering  in  her  mind. 

Ver.  48.  And  he  said  unto  her.  'Be  of  good  comfort'  (cheer) 
is  properly  omitted  ;  it  was  probably  inserted  from  Matthew. — Thy 
faith  hath  made  thee  whole.  The  marginal  rendering  suggests 
the  fuller  sense  of  the  term  used.  Not  the  garment,  nor  yet  the  touch, 
but  the  faith  that  led  her  to  touch  the  garment. — Go  in  peace ;  lit., 
'  into  peace,'  as  her  abi  ling  condition.  An  apocryphal  book  identifies 
this  woman  with  Veronica,  '  who,  in  the  presence  of  Pilate,  proclaimed 
Jehus'  innocence  in  a  loud  voice,  and  on  the  way  to  Golgotha  wiped 
His  face  with  the  handkerchief  that  is  still  preserved'  (Van  Ooster- 
zee).  But  the  superstition  about  Veronica's  handkerchief  finds  here 
its  fullest,  yet  kindest,  rebuke.  The  faith  that  healed  and  the  faith 
that  saves  have  the  personal  Redeemer  as  the  true  object. 

Vers.  49-56.     The  Raising  of  the  Daughter  of  Jairus. 

Ver.  49.  "While  he  yet  spake.  So  Mark. — There  cometh 
one.  Mark  is  less  definite. — From  the  ruler  of  the  synagogue's 
house.  This  awkward  rendering  has  been  retained,  probably,  to 
indicate  that  the  original  phrase  is  like  our  colloquial  one:  '  from  A's.' 
— Thy  daughter  is  dead :  trouble  not  the  Master.  The  case 
seems  now  beyond  His  power  to  help. 


134  LUKE  VIII.  [8:  50-55. 

of  the  synagogue's  house,  saying,  Thy  daughter  is  dead; 

50  trouble  not  the  l  Master.  But  Jesus  hearing  it,  an- 
swered him,  Fear  riot :  only  believe,  and  she  shall  be 

51  2made  whole.  And  when  he  came  to  the  house,  he 
suffered  not  any  man  to  enter  in  with  him,  save  Peter, 
and  John,  and  James,  and  the  father  of  the  maiden 

52  and  her  mother.  And  all  were  weeping,  and  bewailing 
her :  but  he  said,  Weep  not ;  for  she  is  not  dead,  but 

53  sleepeth.     And  they  laughed  him  to  scorn,  knowing 

54  that  she  was  dead.     But  he,  taking  her  by  the  hand, 

55  called,  saying,  Maiden,  arise.  And  her  spirit  returned, 
and  she  rose  up  immediately:  and  he  commanded  that 

1  Or,  Teacher.  2  Or,  saved. 

Ver.  50.  Hearing  it.  See  Mark  5  :  36  :  '  not  heeding,'  or,  '  over- 
hearing.'— Fear  not:  only  believe.  So  Mark. — Made  whole 
(lit.,  '^aved').  Peculiar  to  Luke.  The  promise  asked  large  faith 
from  the  father;  but  the  miracle  just  wrought  doubtless  quickened 
Jai'rus'  confidence. 

Ver.  51.  And  when  he  came  to  the  house.  Mark  is  fuller 
here.  The  separation  of  the  three  disciples  from  the  crowd  seems  to 
have  taken  place  just  before  reaching  the  house.  The  rest  of  this 
verse  points  to  what  took  place  within  (comp.  Mark  5:  40).  Since 
the  'mother'  could  not  have  been  in  the  crowd  outside. — Not  any 
man  to  enter  in  with  him,  where  the  damsel  was.  He  was  already 
in  the  house.  He  had  already  stopped  the  crowd  outside  (Mark  5: 
37)  ;  but  meeting  another  within  (as  described  in  vers.  52,  53),  those 
who  could  enter  the  chamber  of  death  are  singled  out. 

Ver.  52.  And  all  were  weeping,  and  bewailing  her.  Not 
simply  the  household,  but  the  '  flute-players,'  the  professional  mourn- 
ers (Matt.  9:  23),  were  engaged  in  making  this  'tumult'  (Matthew, 
Mark).— She  is  not  dead,  lit.,  'did  not  die,'  but  sleepeth  By 
these  words,  '  Jesus  means  that,  in  the  order  of  things  over  which  He 
presides,  death  is  death  no  longer,  but  assumes  the  character  of  a 
temporary  slumber;  .John  11 :   11,  explained  by  ver.  14'  (Godet). 

Ver.  53.  And  they  laughed  him  to  scorn.  So  all  three  ac- 
counts, attesting  the  reality  of  her  death. 

Ver.  54.  '  He  put  them  all  out'  is  to  be  omitted.  Luke  has  already 
told  of  the  separation  within  the  house ;  while  Mark,  who  had  told 
how  the  crowd  outside  was  prevented  from  entering,  properly  adds 
this  (Mark  5:  40). — Taking  her  by  the  hand.  An  essential  fact, 
stated  by  all  three  Evangelists.-  Maiden,  arise.  Compare  the  Ara- 
maic words  cited  by  Mark  (5:  41). 

Ver.  55.     Her  spirit  returned.     She  was  restored  to  life.     The 


8:  56.-9:  1.]  LUKE  IX.  135 

56  something  be  given  her  to  eat.  And  her  parents  were 
amazed :  but  he  charged  them  to  tell  no  man  what 
had  been  done. 

Chapter  9:  1-6. 

TJie  Sending  out  of  the  Twelve. 

9  :  l  And  he  called  the  twelve  together,  and  gave  them 
power  and  authority  over  all  l  devils,  and  to  cure  dis- 

1  Gr.  demons. 

various  accounts  leave  no  reasonable  doubt  that  this  is  the  meaning. 
The  witnesses  show  great  variety  in  detail  ;  but  the  agreement  in  the 
main  facts  is  nowhere  more  evident.  The  Evangelists  believed,  and 
sought  to  make  others  believe,  that  Jesus  restored  this  child  to  life. — 
That  something  be  given  her  to  eat.  '  Here  also  there  appears 
in  the  miracle  of  the  Saviour  a  trait  of  benevolence  and  provident  care 
which  forgets  nothing,  for  which  nothing  is  too.  trivial.  Thus  does 
He  elsewhere  take  care  that  the  broken  pieces  should  be  gathered ; 
that  Lazarus  should  be  freed  from  the  grave-clothes — at  once  a  proof 
of  the  truth  of  the  account,  and  of  the  completeness  of  the  miracle ' 
(Van  Oosterzee). 

Ver.  50.  But  he  charged  them  to  tell  no  man  -what  had 
been  done.  To  avoid  unnecessary  excitement,  to  prevent  false 
Messianic  hopes,  this  injunction  was  given.  It  agrees  with  the  pri- 
vacy enforced  before  working  the  miracle.  The  three  Apostles  were 
witnesses  who  should  in  due  time  announce  and  attest  the  power  of 
Jesus.  Doubtless  the  ruler  and  his  family  needed  to  be  kept  quiet. 
The  news  would  spread  rapidly  enough  (comp.  Matt.  9:  26);  their 
duty  was  to  believe  and  obey,  even  when  silence  was  commanded. 

The  Sending  out  of  the  Twelve,  vers.  1-6. 

Parallel  passages  :  Matt.  10 ;  5-15;  Mark  6  :  7-13.  The  latter  passage  agrees  almost 
exactly  with  Luke's  account ;  Matthew  (10:  16-42)  adds  a  part  of  the  discourse  not 
given  by  the  other  two.  From  Matthew  we  learn  that  the  miracle  narrated  in  the 
last  paragraph  was  followed  immediately  by  others  (Matt.  9:  27-34).  From  Mark 
(<V  1-6)  we  infer  that  our  Lord  then  visited  Nazareth  and  was  again  rejected  (Matthew 
places  this  out  of  its  order;  13 :  54-58).  Then  began  the  third  circuit  through  Galilee 
(Matt  9:  35;  Mark  G:  G),  during  which  the  Twelve  were  sent  forth.  They  had  been 
chosen  some  time  before ;  see  chap.  6 :  13-16. 

Ver.  1.  The  twelve.  This  brief  form  is  several  times  used  by 
Luke.  Here  none  of  the  best  manuscripts  read  '  disciples,'  although 
Aleph  and  others  substitute  'apostles.'  The  reading  followed  in  the 
R.  V.  is  abundantly  attested. — Power  and  authority.    As  in  chap. 


136  LUKE  IX.  [9:  2-G. 

2  cases.    And  he  sent  them  forth  to  preach  the  kingdom 

6  of  God,  and  to  heal  1the  sick.     And   he  said   unto 

them,  Take  nothing  for  your  journey,  neither  staff, 

nor  wallet,  nor  bread,  nor  money;  neither  have  two 

4  coats.     And    into  whatsoever   house   ye  enter,   there 

5  abide,  and  thence  depart.  And  as  many  as  receive 
you  not,  when  ye  depart  from  that  city,  shake  off  the 
dust    from  your  feet   for  a  testimony  against  them. 

6  And  they  departed,  and  went  throughout  the  villages, 
preaching  the  gospel,  and  healing  everywhere. 

1  Some  ancient  authorities  omit  the  sick. 

4:  36,  the  former  is  the  exercise  of  power,  the  latter  the  authority  on 
which  it  is  based. — To  cure  diseases.    Peculiar  in  this  form  to  Luke. 

Ver.  2.  To  preach  the  kingdom  of  God.  Matthew:  'Preach, 
saying,  The  kingdom  of  heaven  is  at  hand.' — To  heal  the  sick. 
Some  good  authorities  omit  '  the  sick,'  which  Luke,  as  a  physician, 
might  deem  unnecessary. 

Ver.  3.  Take  nothing  for  your  journey.  Make  no  prepara- 
tion ;  go  as  you  are,  and  expect  to  be  provided  for  on  your  way. 
Comp.  Matt.  10:  8-10. — Neither  staff.  Mark:  '  save  a  staff  only.' 
Each  would  have  a  staff;  they  were  not  to  provide  one,  'Staves' 
(A.  V.)  represents  a  reading  corrected  to  correspond  with  Matt.  10: 
10,  and  to  avoid  an  apparent  conflict  with  Mark  6 :  8. — Nor  wal- 
let. So  all  three  accounts.  '  Scrip  '  (A.  V.)  is  obsolete. — Nor 
bread,  nor  money.  The  details  differ  in  the  accounts ;  but  the 
thought  is  the  same :  go  out  without  any  thought  or  care,  expecting 
that  everything  needful  will  be  provided  for  you. 

Ver.  4.  And  into  "whatsoever  house,  etc.  The  previous 
inquiry,  as  to  who  was  'worthy'  in  each  place  (Matt.  10:  11),  is  not 
mentioned  here. — There  abide,  and  thence  depart.  This  in- 
junction was  to  prevent  a  waste  of  time  in  merely  social  and  ceremo- 
nious visits. 

Ver.  5.  And  as  many  as  receive  you  not.  In  Mark  the 
reference  is  to  a  place  which  rejects  them  ;  in  Matthew  to  both  places 
and  individuals  in  a  place.  Here  also  both  may  be  meant.—  Shake 
off  the  dust,  etc.  A  symbolical  act,  not  uncommon  among  the  Jews, 
and  signifying  the  end  of  all  intercourse,  and  a  disavoAval  of  any  fur- 
ther responsibility. — Against  them.  More  definite  than  Mark 
('  unto  them  '). 

Ver.  6.  And  they  departed,  etc.  Luke's  account  of  the  labors 
of  the  Apostles  presents  nothing  new,  except  the  reference  to  their 
visiting  each  village  :  throughout  the  villages,  village  by  village. 
Mark  tells  of  the  use  of  oil  in  healing  the  sick.  Matthew  says  nothing 
about  their  labors,  but  adds  a  long  discourse. 


9:  7-10.]  LUKE  IX.  137 

Chapter  9 :  7-0. 
Tlic  Alarm  of  Herod. 

7  Xow  Herod  the  tetrarch  heard  of  all  that  was  done : 
and  he  was  much  perplexed,  because  that  it  was  said 

8  by  some,  that  John  was  risen  from  the  dead ;  and  by 
some,  that  Elijah  had  appeared ;  and  by  others,  that 

9  one  of  the  old  prophets  was  risen  again.  And  Herod 
said,  John  I  beheaded  :  but  who  is  this,  about  whom 
I  hear  such  things  ?     And  he  sought  to  see  him. 

Chapter  9:  10-17. 

The  Feeding  of  the  Five  Thousand. 

10      And  the  apostles,  when  they  were  returned,  declared 

The  Alarm  of  Herod,  vers.  7-9. 

Parallel  passages :  Matt.  14:  1-12;  Mark  6:  14-29.  The  other  two  Evangelists  give 
in  this  connection  the  particulars  of  the  death  of  John  the  Baptist ;  Luke,  who  has 
given  so  full  an  account  of  his  birth,  only  alludes  to  it. 

Ver.  7.  Herod  the  tetrarch.  So  Matthew,  who  gives  this  title 
in  one  instance  only.  Comp.  chap.  3:  1. — Heard  of  all  that  was 
done.  'By  Him'  is  a  proper  explanation,  but  not  in  the  original. 
Herod  heard  of  the  miracles  wrought  by  the  Twelve,  but  thus  '  His 
name  was  spread  abroad'  (Mark). — Because  that  it  was  said  by 
some.  The  difference  of  opinion  only  served  to  increase  the  per- 
plexity of  his  bad  conscience. — That  Jobn  was  risen  from  the 
dead.  As  already  intimated,  Luke  does  not  tell  of  the  death  of  John, 
but  assumes  as  well  known  the  fact  that  Herod  had  put  him  to  death. 
Notice,  however,  ver.  9. 

Ver.  8.  That  Elijah  had  appeared.  Not,  'had  risen,'  for  Eli- 
jah bad  not  died. — By  others,  that  one  of  the  old  prophets 
was  risen  again.  Comp.  Mark:  'And  others  said,  It  is  a  prophet, 
even  as  one  of  the  prophets.' 

Ver.  9.  And  Herod  said,  John  I  beheaded,  etc.  '1'  is 
emphatic,  indicating  terror  of  conscience  at  the  past  act. — Who  is 
this,  about  whom  I  hear  such  things?  'In  Luke  it  is  the 
expression  of  uneasy  uncertainty  ;  in  Matthew  and  Mark  the  fixed 
idea  of  an  awakened  conscience,  that  comes  into  view'  (Van  Ooster- 
zee). — And  he  sought  to  see  him.  Peculiar  to  Luke;  comp. 
chap.  23  :   8. 

The  Feeding  of  the  Five  Thousand,  vers.  10-17. 
Parallel  passages:  Matt.  14:  13-21;  Mark  6:  30-44;  John  G:  1-13.     The  importance 


138  LUKE  IX.  [9:  10,  11. 

unto  him  what  things  they  had  done.  And  he  took 
them,  and  withdrew  apart  to  a  city  called  Bethsaida. 
11  But  the  multitudes  perceiving  it  followed  him :  and 
he  welcomed  them,  and  spake  to  them  of  the  king- 
dom of  God,  and  them  that  had  need  of  healing  he 

of  this  miracle  is  evident  not  only  from  its  character,  but  from  the  fact  that  it  is  the 
only  one  recorded  by  all  four  Evangelists.  The  definite  statement  of  John  (0  :  4  fixes 
the  time.  It  was  the  turn  ng  point  in  our  Lord's  public  ministry.  During  the  year 
which  followed  opposition  increased,  yet  the  event  which  opened  the  year  of  conflict 
was  the  token  of  great  popularity.  It  was  at  the  same  time  the  sign  of  our  Lord's 
sufficiency  to  meet  the  deepest  hunger  of  the  souls  of  all  men.  Those  who  have  been 
fed  with  this  living  Bread  feel  little  difficulty  in  accepting  the  narrative  as  true  in  its 
details.  No  rationalistic  theory  explains  it  The  history  of  Christ's  people  makes  it 
the  most  probable  of  all  the  miracles,  even  though  it  is  recognized  as  the  most  incom- 
prehensible. 

Ver.  10.  And  the  apostles,  etc.  Mark  also  uses  the  term 
'apostles'  in  this  connection  (but  not  afterwards),  probably  in  view 
of  their  having  been  sent  out  just  before.  Luke  calls  them  '  apostles' 
several  times ;  Matthew  gives  the  title  only  in  connection  with  the 
list  of  names.  John  never  uses  the  term. — -Declared  unto  him, 
etc.  Some  place  and  time  of  rejoining  Him  had  doubtless  been  agreed 
upon. — Withdrew  apart;  not,  'privately,'  but  with  the  disciples 
alone;  comp.  Mark  6:  31.  The  motive  of  this  withdrawal  was  a  de- 
sire to  give  rest  to  the  Twelve,  although  Herod's  perplexity  (ver.  7) 
would  make  it  prudent  to  avoid  more  crowded  localities. — To  a  city 
Called  Bethsaida.  Peculiar  to  Luke.  The  words  translated:  'a 
desert  place  belonging  to,'  are  not  genuine,  and  were  probably  in- 
serted to  make  the  various  accounts  correspond.  There  need  be  no 
difficulty  here.  The  Bethsaida  spoken  of  was  Bethsaida  Julias,  on 
the  eastern  side  of  the  lake.  The  other  Evangelists  expressly  state, 
that  our  Lord  and  His  disciples  went  'in  a  boat'  thither;  Luke  omits 
all  reference  to  this.  As  the  Twelve  had  been  preaching  in  Galilee, 
Eastern  Bethsaida  would  be  across  the  lake,  and  so  situated,  that  the 
easiest  way  thither  would  be  by  sea,  and  yet  that  the  multitudes  could 
go  on  foot  (Matthew,  Mark)  round  the  head  of  the  lake.  (It  is  doubt- 
ful whether  there  was  another  Bethsaida.)     Comp    Mark  6:  45. 

Ver.  11.  But  the  multitudes  perceiving  it  followed  him. 
Mark  is  more  graphic. — He  welcomed  them  ;  as  they  had  '  wel- 
comed Him'  (chap.  8:  40)  on  the  other  side  of  the  lake.  He  seems 
to  have  come  forth  from  retirement  (Mark)  on  the  high  ground  whence 
He  had  seen  the  crowds  coming  to  Him  (John).  Whether  the  needed 
rest  had  been  obtained  or  not,  He  both  taught  and  healed  them.  It 
was  for  this  that  He  welcomed  them:  '  He  had  compassion  on  them, 
because  they  were  as  sheep  not  having  a  shepherd'  (Mark). 


9:  12-16.]  LUKE  IX.  139 

12  healed.  And  the  day  began  to  wear  away ;  and  the 
twelve  came,  and  said  unto  him,  Send  the  multitude 
away,  that  they  may  go  into  the  villages  and  country 
round  about,  and  lodge,  and  get  victuals :  *  for  we 

13  are  here  in  a  desert  place.  But  he  said  unto  them, 
Give  ye  them  to  eat.  And  they  said,  We  have  no 
more  than  five  loaves  and  two  fishes;  except  we  should 

14  go  and  buy  food  for  all  this  people.  For  they  were 
about  five  thousand  men.  And  he  said  unto  his  dis- 
ples,  Make  them  *sit  down  in  companies,  about  fifty 

15  each.     And  they  did  so,  and  made  them  all  'sit  down. 

16  And  he  took  the  five  loaves  and  the  two  fishes,  and 
looking  up  to  heaven,  he  blessed  them,  and  brake ; 
and  gave  to  the  disciples  to  set  before  the  multitude. 

*  Instead  of  victuals,  read  provisions. — Amer.  Com. 
1  Gr.  recline. 

Ver.  12.  And  the  day  began  to  wear  away.  Some  such 
mark  of  time  occurs  in  all  the  accounts,  except  that  of  John. — And 
the  twelve  came,  and  said.  John's  account  shows  that  our 
Lord  had  purposed  to  work  this  miracle,  and  gives  more  details  of  the 
conversation  with  the  disciples,  Philip  and  Andrew  being  named. — 
Send  the  multitude  away,  etc.  The  accounts  of  Matthew,  Mark 
and  Luke  here  present  great  variety  and  yet  remarkable  agreement. 
They  can  scarcely  have  been  taken  from  some  common  written  source, 
still  less  likely  is  it  that  any  one  of  them  was  taken  from  the  other. 
The  word  rendered  victuals  is  peculiar  to  Luke,  and  the  American 
Company  render  it  provisions. — Here  in  a  desert  place,  i.  e., 
where  there  are  no  inhabitants,  but  'much  grass'  (John  6:   10). 

Ver.  13.  Give  ye  them  bread.  '  Ye '  is  emphatic ;  a  point  of 
great  significance. — No  more  than  five  loaves  and  two  fishes; 
and  these  obtained  from  a  lad  who  was  there. — Buy  food  for  all 
this  people.     Mark  and  John  mention  'two  hundred  pennyworth.' 

Ver.  14.  For  there  were  about  five  thousand  men.  Luke 
give  the  number,  to  show  the  impossibility  of  feeding  them  by  natural 
means  ;  John,  in  connection  with  their  reclining  on  the  grass  ;  Mat- 
thew and  Mark,  to  show  the  greatness  of  the  miracle.  Such  variations 
are  a  strong  proof  of  truthfulness. — Make  them  sit  down  in 
companies,  about  fifty  each.  Mark  is  still  more  exact.  Order- 
linesa  is  the  chief  point ;  not  a  running  after  the  loaves  and  fishes. 

Ver.  15.  And  they  did  so.  After  the  teaching  and  healing, 
there  would  be  little  difficulty  in  securing  the  obedience  of  the  multi- 
tudes. 

Ver.  16.     And  he  took  the  five  loaves,  etc.     Each  of  the  acts 


140  LUKE  IX.  [9:  17,  18. 

17  And  they  did  eat,  and  were  all  filled :  and  there  was 
taken  up  that  which  remained  over  to  them  of  broken 
pieces,  twelve  baskets. 

Chapter  9:  18-27. 
The  Confession  of  Peter. 

18  And  it  came  to  pass,  as  he  was  praying  alone,*  the 
disciples  were  with  him :  and  he  asked  them,  saying, 

*  Instead  of  alone  read  apart. — Am.  Corn. 

here  mentioned  occurs  in  the  institution  of  the  Lord's  Supper,  to 
•which  this  miracle  points.  The  three  most  significant  acts,  according 
to  the  Greek  construction,  are  the  blessing  (giving  thanks,  John),  the 
breaking,  and  the  giving.  The  tense  is  different  in  the  last  verb, 
indicating  a  continuous  giving.  Our  Lord  continued  to  give  so  long 
as  the  Twelve  came  to  obtain  supply  for  the  multitude.  It  was  not 
until  they  had  been  trained  for  some  time,  and  sent  forth  to  preach, 
that  the  privilege  of  thus  ministering  was  accorded  to  them. 

Ver.  17.  Were  all  filled.  The  full  supply  is  emphasized  by  all 
the  Evangelists,  all  of  whom,  in  varied  phrase,  state  the  fact  that  there 
remained  and  were  gathered  of  broken  pieces,  twelve  baskets. 
The  R.  V.  avoids  the  use  of  the  word  'fragments:'  the  pieces  were 
such  as  came  from  the  disciples'  hands,  not  the  waste  and  crumbs. 
These  '  broken  pieces '  were  doubtless  for  future  use ;  comp.  John  6 : 
12.  It  is  significant  that  Luke,  who  says  nothing  of  the  second  feed- 
ing of  the  four  thousand,  uses  the  word  for  •  baskets,'  which  all  three 
Evangelists  employ  in  telling  of  this  miracle,  and  not  the  one  which 
Matthew  and  Mark  each  uses  twice  in  speaking  of  the  other  miracle. 
This  is  the  more  remarkable,  as  we  have  four  accounts  of  the  one 
miracle,  two  of  the  other,  and  two  allusions  to  both.  In  all,  this  dis- 
tinction is  preserved.  This  miracle,  so  profound  in  its  meaning,  the 
only  one  mentioned  by  all  the  Evangelists,  is  the  rock  on  which  all 
destructive  criticism  makes  shipwreck.  Where  God  would  give  bread, 
such  critics  find  a  stone,  a  stone  of  stumbling. — Luke  does  not  men- 
tion the  walking  on  the  sea  ;  see  next  paragraph. 

The  Confession  of  Peter,  vers.  18-27. 

Parallel  passages:  Matt.  16:  13-28;  Mark  8:  27-38.  Luke  is  much  briefer  than 
Matthew  and  Mark.  He  omits  the  promise  to  Peter  (with  Mark),  and  also  the  rebuke 
of  Peter,  which  Mark  retains,  and  gives  no  hint  as  to  the  locality. 

Chronology.  The  events  intervening  between  the  feeding  of  the  five  thousand 
and  the  confession  of  Peter  were  numerous  and  important.  The  other  three  Evangel- 
ists all  tell  of  Christ's  walking  on  the  sea  during  the  night  after  the  first  miracle  of 
the  loaves.    Arriving  at  Capernaum,  He  delivered  a  discourse  there  (John  G :  22-71), 


9:  19,  20.]  LUKE  IX.  141 

19  Who  do  the  multitudes  say  that  I  am  ?  And  they 
answering  said,  John  the  Baptist ;  but  others  say, 
Elijah ;  and  others,  that  one  of  the   old  prophets  is 

20  risen  again.  And  he  said  unto  them,  But  who  say 
ve  that  I  am  ?    And  Peter  answering  said,  The  Christ 

The  Passover  (one  year  before  His  death)  was  at  hand  (John  6:  4).  This  year  was 
virtually  one  ot  persecution.  The  efifeit  was  to  lead  our  Lord  into  retirement,  and  to 
bring  out  plainer  declarations  to  the  disciples.  Matthew  (chaps.  15,  16)  and  Mark 
(chaps.  7,  8)  tell  how  he  passed  into  the  coasts  of  Tyre  and  Sidon,  returning  to  Decapo- 
lis.  feeding  the  four  thousand  there,  sailing  to  Magadan,  where  new  opposition  encoun- 
tered Him,  then  re-crossing  the  lake,  when  an  opportunity  was  afforded  Him  of  warn- 
ing His  disciples  against  the  leaven  of  the  Pharisees  and  Sadducees,  journeying  from 
Bethsaida  Julias,  near  which  they  had  landed,  to  the  region  of  Cassarea  Philippi, 
where  the  confession  of  Peter  was  made.  All  these  intervening  events  are  passed  over 
by  Luke.  But  unless  we  know  of  the  previous  and  growing  hostility  narrated  by  the 
other  Evangelists,  the  nrediction  of  ver.  22  seems  abrupt,  and  ver.  21  inexplicable. 
Thus  the  Gospels  supplement  each  other,  but  with  no  evidence  of  such  a  purpose  on 
the  part  of  the  Evangelists.  This  particular  gap  in  the  narrative  'supplies  a  strong 
argument  against  the  theory  that  St.  Luke  was  guided  throughout  by  one  fixed  pur- 
pose, that  of  giving  prominence  to  all  acts  and  sayings  which  concerned  the  Gentiles. 
The  missing  portion  expressly  describes  the  proceedings  of  our  Lord  in  heathen  and 
semi  heathen  districts,  Phoenicia,  North  Galilee  and  Lecapolis,  and  would  have  been 
especially  interesting  and  important  to  the  Evangelist,  assuming  his  views  to  be  such 
as  are  attributed  to  him  by  a  certain  school  of  critics '  (Bible  Commentary). 

Ver.  18.  As  he  was  praying  alone,  or,  '  apart.'  Peculiar  to 
Luke.  The  prayer  was  a  preparation  for  the  revelation.  The  disci- 
ples joined  Him,  and  'in  the  way'  (Mark)  the  conversation  took  place. 
—  Who  do  the  multitudes  say  that  I  am?  Matthew:  'that 
the  Son  of  man  is  ?' 

Ver.  19.  John  the  Baptist — Elijah — one  of  the  old  pro- 
phets. Comp.  vers.  7,  8.  '  The  question  addressed  to  the  disciples 
is  designed,  first  of  all,  to  make  them  distinctly  conscious  of  the  wide 
difference  between  the  popular  opinion  and  the  conviction  at  which 
they  have  themselves  arrived  ;  next,  to  serve  as  a  starting  point  for 
the  first  communication  which  Jesus  is  about  to  make  respecting  the 
manner  in  which  the  work  of  the  Christ  is  to  be  accomplished ' 
(Godet). 

Ver.  20.  But  who  say  ye  that  I  am  ?  '  Ye '  is  emphatic ; 
personal  confession  is  called  for.  Peter  is  the  spokesman  for  the 
others,  when  he  says  :  The  Christ  of  God.  Comp.  the  fuller  state- 
ment in  Matt.  16 :  16,  showing  that  the  confession  of  the  Person  of 
Christ  is  the  result  of  a  revelation  from  God.  How  His  Messianic 
work  was  to  be  accomplished  is  next  revealed  to  the  disciples  by  our 
Lord  Himself. 


142  LUKE  IX.  [9:  21-24. 

21  of  God.     But  lie  charged  them,  and  commanded  them 

22  to  tell  this  to  no  man ;  saying,  The  Son  of  man  must 
suffer  many  things,  and  be  rejected  of  the  elders  and 
chief  priests  and  scribes,  and  be  killed,  and  the  third 

23  day  be  raised  up.  And  he  said  unto  all,  If  any  man 
would  come  after  me,  let  him  deny  himself,  and  take 

24  up  his  cross  daily,  and  follow  me.  For  whosoever 
would  save  his  Mife*  shall  lose  it;  but  whosoever 
shall  lose  his  l  life  *  for  my  sake,  the  same  shall  save  it. 

l  Or,  soul.  *  Strike  out  the  margin. — Am.  Com. 

Ver.  21.  But  he  charged  them,  etc.  They  were  to  keep  silent, 
because  of  the  rejection  which  was  to  take  place.  They  themselves 
were  not  yet  fitted  to  announce  the  Messiahship  of  Jesus.  Comp.  the 
rebuke  of  Peter  (Matthew,  Mark).  But  as  the  tide  of  popularity  had 
turned,  the  confession  at  this  time  implied  a  high  degree  of  loyalty 
and  faith. 

Ver.  22.  The  Son  of  man  must  suffer  many  things.  Comp. 
chap.  24 :  20.  The  '  many  things '  doubtless  include  all  that  was 
thenceforward  endured  under  the  shadow  of  the  cross,  as  well  as  the 
more  pronounced  sorrows  of  the  closing  scenes  of  our  Lord's  life. — 
And  be  rejected  of  the  elders,  etc.  All  three  classes  of  the 
Sanhedrin  are  mentioned,  as  in  the  other  accounts.  Accustomed  as 
we  are  to  regard  the  Jewish  rulers  as  hostile  to  Christ,  we  can  scarcely 
conceive  how  startling  this  announcement  was  to  those  who  expected 
the  chosen  people  to  accept  the  Messiah. — And  be  killed  ;  as  pre- 
dicted (Isa.  53:  4-10;  Dan.  9:  26);  comp.  the  phrase  'the  Lamb  of 
God'  (John  1:  29). — And  the  third  day  be  raised  up.  The 
first  announcement  of  the  resurrection,  except  that  one  which  the  dis- 
ciples failed  to  understand  during  our  Lord's  life  :  '  Destroy  this  tem- 
ple, and  in  three  days  I  will  raise  it  up '  (John  2 :   19). 

Ver.  23.  And  he  said  unto  all.  Comp.  Mark  8  •  34.— If  any 
man  would  come  after  me.  A  fresh  challenge  to  those  who 
were  then  following  Him. — Let  him  deny  himself.  No  longer 
have  self  as  the  supreme  object ;  relinquish  whatever  interferes  with 
the  higher  object  that  becomes  supreme. — Take  up  his  cross.  The 
person  to  be  crucified  usually  bore  the  cross.  Those  who  become 
Christ's  disciples  must  be  ready  to  endure  for  His  sake,  even  unto 
death.  No  special  form  of  endurance  is  referred  to,  and  whatever 
tests  of  endurance  are  needed,  the  Master  gives  us  in  our  lives. — 
Follow  me.  This  points  to  continued  following ;  in  the  path  of 
suffering,  indeed,  but  in  the  way  of  holiness,  and  unto  glory. 

Ver.  24.  Whosoever  would  save  his  life  ;  in  the  lower  sense, 
the  outward,  earthly  life.  A  double  sense  of  the  word  'life'  must  be 
accepted. — Shall  lose  it ;  in  the  truer  sense.     The  inward  spiritual 


9:  25-27.]  LUKE  IX.  143 

25  For  what  is  a  man  profited,  if  he  gain  the  whole  world, 

26  and  lose  or  forfeit  his  own  self?  For  whosoever  shall 
be  ashamed  of  me  and  of  my  words,  of  him  shall  the 
Son  of  man  be  ashamed,  when  he  cometh  in  his  own 
glory,  and  the  glory  of  the  Father,  and  of  the  holy 

27  an<rels.  But  I  tell  you  of  a  truth,  There  be  some  of 
them  that  stand  here,  which  shall  in  no  wise  taste  of 
death,  till  they  see  the  kingdom  of  God. 

life,  beginning  here  in  faith,  and  to  be  perfected  in  faith,  is  lost,  be- 
cause the  lower  life  is  supreme. — For  my  sake.  This  shows  how 
the  double  meaning  of  the  word  '  life '  is  to  be  distributed  ;  it  has  the 
higher  sense  in  the  second  part  of  each  clause.  Whosoever,  making 
Christ  supreme  in  his  heart,  is  willing  to  lose  the  lower  life  for  His 
sake,  shall  find  the  true  life.     The  standard  is  not  too  high. 

Ver.  25.  For  what  is  a  man  profited  ;  in  view  of  the  fact  that 
gaining  the  earthly  life  may  be  the  loss  of  true  life,  as  proven  by  ver. 
20. — Lose  or  forfeit  his  own  self.  This  shows  what  is  meant  by 
the  word  '  life  '  in  ver.  24.  In  that  verse  and  in  the  parallel  passages 
the  American  Company  properly  object  to  the  marginal  rendering 
1  soul.'  The  gain  of  the  world  is  only  apparent ;  nothing  can  make 
amends  for  the  real,  irretrievable  loss  of  spiritual  and  eternal  life, 
which  is  the  loss  of  the  real  self. 

Ver.  26.  For  whosoever  shall  be  ashamed,  etc.  This  would 
manifest  itself  in  a  desire  to  save  the  lower  life,  or  in  an  unwillingness 
to  subordinate  it  to  Christ.  — Shall  the  Son  of  man  be  ashamed, 
■when  he  cometh,  etc.  Luke's  account  is  fullest  in  this  clause. 
Meyer:  'The  glory  is  three-fold:  (1)  His  own,  which  He  has  of  and 
for  Himself  as  the  exalted  Messiah  ;  (2)  the  glory  of  God,  which  ac- 
companies Him  as  coming  down  from  God's  throne;  (3)  the  glory  of 
the  angels,  who  surround  Him  with  their  brightness.' 

Ver.  27.  Some  of  them  that  stand  here ;  the  Twelve  and 
othei*s  also  (ver.  23). — In  no  wise  taste  of  death.  The  figure  is 
that  of  a  bitter  cup. — Till  they  see  the  kingdom  of  God.  Mat- 
thew and  Mark  are  more  full,  and  seem  to  distinguish  the  event  here 
referred  to  from  the  coming  of  the  Son  of  man  in  His  own  glory  (ver. 
26).  Whatever  is  here  meant  must  have  occurred  before  the  death  of 
all  present  on  that  occasion.  Hence  we  do  not  explain  it  as  referring 
to  the  Second  Advent,  nor  to  the  Transfiguration  (a  temporary  ap- 
pearance,)but  to  the  establishment  of  the  new  dispensation,  the  coming 
of  the  kingdom  of  heaven.  The  more  precise  reference  is  probably  to 
the  destruction  of  Jerusalem,  which  ended  the  external  form  of  the 
old  dispensation.  John  survived  this.  The  connection  of  thought 
with  the  sufferings  of  our  Lord  at  Jerusalem  favors  this  view.  The 
Resurrection  and  the  day  of  Pentecost  were  witnessed  by  all  the  dis- 


144  LUKE  IX.  [9 :  28,  29. 

Chapter  9:  28-36. 
The  Transfiguration. 

28  And  it  came  to  pass  about  eight  days  after  these 
sayings,  he  took  with  him  Peter  and  John  and  James, 

29  and  went  up  into  the  mountain  to  pray.  And  as  lie 
was  praying,  the  fashion  of  his  countenance  was  al- 
tered, and   his  raiment  became  white  and   dazzling. 

ciples  except  Judas,  and  the  point  of  the  prediction  is  taken  away  by 
referring  it  to  either  of  them.  Possibly  no  single  event  is  meant,  but 
the  gradual  incoming  of  Christianity  during  the  period  before  the  de- 
struction of  Jerusalem.     See  on  Mark  9  :  1. 

The  Transfiguration,  vers.  28-36. 

Parallel  passages :  Matt.  17 :  1-9 ;  Mark  9 :  2-8.  None  of  the  accounts  tells  of  any 
occurrence  between  the  last  discourse  and  the  Transfiguration.  The  primary  purpose 
of  the  Transfiguration  was  probably  to  give  consolation  to  our  Lord  Himself  at  this 
crisis  in  His  earthly  life,  when  the  path  of  suffering  opened  so  clearly  before  Him. 
But.  as  the  disciples  were  to  follow  Him,  they  too  needed  a  supernatural  testimony 
and  pledge  of  the  glory  which  had  been  predicted  in  connection  with  the  suffering. 
According  to  tradition,  'the  mountain'  was  Mount  Tabor  in  Galilee.  But  it  is  far 
more  probable  that  it  was  Mount  Hermon.  The  latter  was  near  Csesarea  Philippi ;  it 
was  very  '  high  '  (Matthew,  Mark),  and  being  uninhabited,  better  fitted  for  so  remark- 
able an  occurrence,  the  knowledge  of  which  Mas  to  be  kept  concealed  for  a  time  (ver. 
36).  Mount  Panium  and  other  places  have  also  been  suggested.  The  time  was  pro- 
bably at  night,  since  the  withdrawal  to  the  mountain  was  also  for  prayer  (ver  28), 
and  our  Lord  seems  to  have  frequently  spent  the  night  in  devotion.  Moreover,  the 
disciples  were  heavy  with  sleep  (ver.  32),  and  the  descent  took  place  the  next  day 
(ver.  37).  Such  an  appearance  would  be  more  striking  at  night ;  and,  if  Mount  Her- 
mon was  the  scene,  the  snow  would  add  additional  lustre. 

Ver.  28.  About  eight  days:  about  a  week,  'after  six  days' 
(Matthew,  Mark).— Peter  and  John  and  James.  'James'  is 
placed  second  in  the  other  accounts.  The  four  fishermen,  called  about 
the  same  time,  though  previously  acquainted  with  Jesus,  were  the 
more  intimate  companions  of  our  Lord.  They  are  always  named  first 
in  the  list  of  the  apostles  ;  all  four  heard  the  discourse  on  the  Mount 
of  Olives  (chap.  21),  and  the  three  here  mentioned  were  nearest  to 
our  Lord  in  Gethsemanc  (Matt.  26:  35).  Peter  was  the  leader; 
John  and  James  were  probably  relatives  of  Mary— at  all  events,  the 
latter  was  the  first  to  suffer  martyrdom,  and  the  former  long  survived 
all  the  rest. 

Ver.  29.  As  he  was  praying.  The  prayer  and  the  Transfigu- 
ration are  closely  connected.     But  the  latter  was  more  than  the  glori- 


9 :  30-32.]  LUKE  IX.  145 

30  And  behold,  there  talked  with  him  two  men,  whicii 

31  were  Moses  and  Elijah  ;  who  appeared  in  glory,  and 
spake  of  his  decease  which  he  was  about  to  acconi- 

32  plish  at  Jerusalem.  Now  Peter  and  they  that  were 
with  him  were  heavy  with  sleep;  but  2when  they 
were  fully  awake,  they  saw  his  glory,  and   the  two 

1  OTj  ikpurture.  2  Or,  having  remained  awake. 

ficl  appearance  of  rapt  devotion. — Waa  altered.  Luke  does  not  use 
the  word  translated  •  transfigured,'  possibly  because  it  would  suggest 
to  his  readers  the  fables  about  the  metamorphoses  of  heathen  deities. — 
And  his  raiment  became  (better  than  'was')  white  and  daz- 
zling. The  plain  statements  of  the  Evangelists  oppose  all  those  views 
which  explain  the  occurrence  as  a  mere  vision  of  the  three  disciples. 
There  was  a  change  in  our  Lord  Himself,  and  to  this  were  added  ex- 
terval  phenomena  worthy  of  the  occasion.  'At  His  baptism  Jesus 
ha  1  a?3  the  Son  of  man  entered  that  new  kingdom  of  God  upon  earth, 
which  He  Himself  had  founded.  But  at  the  Transfiguration  He  had 
reached  the  period  of  His  history,  when,  having  fully  shown  His  active 
obedience,  He  was  to  display  chiefly  His  passive  obedience.  This  may 
be  described  as  a  season  of  rest  in  His  half-accomplished  victory ' 
(Gerlach). 

Ver.  30.  And  behold,  there  talked  with  him  two  men. 
This  seems  to  indicate  that  the  persons  were  not  recognized  at  first  — 
Moses  and  Elijah.  '  Moses  and  Elijah  were  the  two  most  zealous 
and  powerful  servants  of  God  under  the  Old  Covenant.  Moreover, 
both  of  them  had  a  privileged  end.  Elijah,  by  his  ascension,  was 
preserved  from  the  unclothing  of  death  ;  there  was  something  equally 
mysterious  in  the  death  and  disappearance  of  Moses.  Their  appearing 
upon  the  mountain  is  perhaps  connected  with  the  exceptional  end  of 
their  earthly  life'  (Godet).  To  deny  the  possibility  of  this  appearance 
is  to  deny  the  supernatural ;  to  deny  its  probability  is  to  deny  the 
position  of  Jesus. 

Ver.  31.  Who  appeared  in  glory.  In  the  brightness  which 
surrounded  our  Lord,  resembling  the  Shekinah  of  the  Old  Covenant  — 
And  spake  of  his  decease.  Peculiar  to  Luke.  It  means  His 
death,  although  it  probably  includes  the  Resurrection  and  Ascension. 
— Which  he  was  about  to  accomplish  at  Jerusalem.  Mat- 
thew (16:  21)  tells  that  'Jerusalem'  had  already  been  pointed  out  to 
the  disciples  as  the  place  where  He  should  suffer.  The  cross  thus  ap- 
pears even  on  the  Mount  of  Transfiguration,  as  necessary,  as  the  way 
to  glory.  No  doubt  these  two  persons,  really  present,  were  given 
instruction  in  regard  to  the  meaning  of  our  Lord's  work.  Comp. 
especially  1  Pet.  1 :  10-12. 

Ver  32.  Heavy  with  sleep.  It  was  probably  at  night,  and 
their  drowsiness  was  natural. — When  they  were  fully  awake, 
10 


146  LUKE  IX.  [0 :  33,  34. 

33  men  that  stood  with  him.  And  it  came  to  pass,  as 
they  were  parting  from  him,  Peter  said  unto  Jesus, 
Master,  it  is  good  for  us  to  be  here  :  and  let  us  make 
three  1  tabernacles;  one  for  thee,  and  one  for  Moses, 
and   one   for   Elijah :    not    knowing   what   he   said. 

34  And  while  he  said  these  things,  there  came  a  cloud, 
and    overshadowed   them :    and   they  feared  as  they 

1  Or,  booths. 

or,  as  seems  preferable,  '  having  remained  awake.'  sleeplessly  watch- 
ing. In  either  case,  it  is  evident  that  this  was  not  a  vision  of  half- 
sleeping  men. 

Ver.  33.  As  they  were  parting.  This  particular,  peculiar  to 
Luke,  explains  the  language  of  Peter.  He  wished  to  detain  the  two 
representatives  of  the  Old  Covpnant. — Peter  said  unto  Jesus,  etc. 
A  comparison  of  the  accounts  indicates  that  the  words  of  Peter  were 
prompted  by  a  variety  of  motives :  the  glory  was  dazzling,  and  he 
would  retain  it,  though  he  scarcely  knew  what  he  was  saying  in  his 
fear  and  exaltation ;  the  privilege  of  such  a  sight  he  would  longer 
enjoy,  and  such  choice  companionship  he  was  anxious  to  retain.  The 
mistake  was,  he  wanted  to  enjoy  the  glory,  and  not  go  down  to  the 
duties  and  dangers  of  his  discipleship.  Yet  the  conversation  of  Moses 
and  Elijah  pointed  to  these  trials,  rather  than  to  present  enjoyment.— 
Thiee  tabernacles;  or,  'booths.'  'It  is  one  of  those  remarkable 
coincidences  of  words  which  lead  men  on,  in  writing,  to  remembrances 
connected  with  those  words,  that  in  2  Pet.  1  :  14,  15,  tabernacle  and 
decease  have  just  been  mentioned  before  the  allusion  to  this  event' 
(Alford).  Peter  seems  to  have  thought,  if  his  thought  took  coherent 
form,  of  a  kingdom  of  enjoyment  with  these  three  great  characters  as 
its  King,  lawgiver,  and  preacher.  The  supernatural  appearance  was 
designed  to  remove  from  the  minds  of  the  disciples  such  erroneous 
views  of  the  kingdom  of  heaven ;  yet  Peter,  even  then  and  there,  ex- 
presses them.  The  statement:  not  knowing  -what  he  said, 
(literally,  'saith').  Even  with  the  explanation,  Peter's  suggestion 
was  not  well  considered.  Great  privilege  is  sometimes,  for  our  nar- 
row souls,  a  kind  of  intoxication. 

Ver.  34.  There  came  a  cloud.  This  was  the  last  stage  of  the 
manifestation.  Matthew  says  that  it  was  'bright.'  Such  a  cloud  was 
a  visible  sign  of  the  presence  of  God ;  a  symbol  of  the  glory  of  the 
New  Testament  Church,  and  a  type  of  that  of  the  New  Jerusalem. 
•  If  we  may  so  say,  light  is  God's  shade.  He  is  invisible  through  ex- 
cess of  light;  He  dwells  in  a  privacy  of  glorious  light'  (Wordsworth). 
— And  they  («'.  e.,  the  disciples)  feared  as  they  (i.  e.,  Moses,  Eli- 
jah, and  our  Lord)  entered  the  cloud.  The  received  text  points 
to  different  persons  in  the  word  '  they.'     This  reading  is  not  so  well 


9:  35-37.]  LUKE  IX.  147 

35  entered  into  the  eloud.  And  a  voice  came  out  of  the 
cloud,  saying,  This  is  lmy  Son,  my  chosen:  hear  ye 

36  him.  And  when  the  voice  2came,  Jesus  was  found 
alone.  And  they  held  their  peace,  and  told  no  man 
in  those  days  any  of  the  things  which  they  had  seen. 

Chapter  9 :  37-45. 

The  Healing  of  the  Demoniac  Boy,  and  the  Effect  of  the 

Miracle. 

37  And  it  came  to  pass,  on  the  next  day,  when  they 
were  come  down  from  the  mountain,  a  great  multitude 

1  Many  ancient  authorities  read  my  beloved  Son.    See  Matt.  17:5;  Mark  9 ;  7. 

2  Or,  was  pant. 

supported  as  another  which  admits  of  a  reference  to  the  disciples. 
Yet  the  early  variation  of  reading  shows  how  the  passage  was  under- 
stood. The  fear  was  a  growing  one,  beginning  as  they  saw  the  com- 
pany (Mark),  increasing  as  that  company  entered  the  cloud  (Luke), 
culminating  as  the  voice  was  heard  (Matthew). 

Ver.  35.  And  a  voice,  etc.  The  culmination  of  the  manifesta- 
tion, in  the  audible  presence  of  Jehovah,  coming  from  the  visible 
Shekinah,  giving  a  solemn  attestation  to  the  Son  of  man. — My  Son, 
my  chosen.  Probably  the  words  were  not  spoken  in  Greek,  and  the 
actual  word  used  might  be  translated  into  Greek  by  either  of  the 
terms,  'beloved'  or  'chosen.'  The  marginal  reading  is  well  supported, 
but  was  probably  occasioned  by  the  parallel  passages. — Hear  ye  him. 
This  command  exalts  the  Son  as  Lawgiver  and  Prophet  above  Moses 
and  Elijah. 

Ver.  36.  And  when  the  voice  came  Luke  is  quite  brief 
here,  and  omits  the  command  to  be  silent,  but  suggests  it  by  mention- 
ing the  result :  they  held  their  peace,  etc.  The  gospel  could  be 
fully  proclaimed  only  after  the  resurrection ;  and  this  scene  might  be 
misused  before  that  event.  The  same  little  company  must  fall  asleep 
in  Gethsemane,  before  they  were  prepared  to  tell  what  they  saw  on  the 
Mount,  where  they  remained  awake. 

The  Healing  of  the  Demoniac  Boy,  and  the  Effect  of  the  Miracle, 

vers.  37-45. 

Parallel  passages :  Matt.  17 :  14-23 ;  Mark  0  :  14-32.  Luke  is  briefest ;  Mark,  most 
detailed.  After  privilege  came  conflict.  Luke,  however,  omits  all  reference  to  the 
dispute  between  the  nine  disciples  and  the  Scribes.  The  symptoms  in  this  case  of  pos- 
session wen-  those  of  epilepsy  '  Wbat  a  contrast  for  Jesus  between  the  hours  of 
divine  peace  which  He  had  just  spent  in  communion  with  heaven,  and  the  spectacle 
of  the  distress  uf  this  father,  and  of  the  various  passions  which  were  raging  round 
him  '  (Godet). 


148  LUKE  IX.  [9:  38-42. 

38  met  him.  And  behold,  a  man  from  the  multitude 
cried,  saying,  *  Master,  I  beseech  thee  to  look   upon 

39  my  son ;  for  he  is  mine  only  child :  and  behold,  a 
spirit  taketh  him,  and  he  suddenly  crieth  out;  and  it 
2teareth  him  that  he  foameth,  and  it  hardly  departeth 

40  from  him,  bruising  him  sorely.     And  I  besought  thy 

41  disciples  to  cast  it  out ;  and  they  could  not.  And 
Jesus  answered  and  said,  O  faithless  and  perverse 
generation,  how  long  shall   I  be  with  you,  and  bear 

42  with  you  ?  bring  hither  thy  son.  And  as  he  was  yet 
a   coming,  the  3 devil  4  dashed  him  down,  and  5tare 

1  Or,  Teacher.  2  Or,  convulseih. 

3  Gr.  demon.  4  Or  rent  him.  5  Or,  convulsed, 

Ver.  37.  On  the  next  day.  Peculiar  to  Luke. — A  great  mul- 
titude met  him.     Cornp.  Mark  9:  14,  15. 

Ver.  38.  A  man  from  the  multitude.  Luke's  phrase  is  pecu- 
liar.—Master,  I  beseech  thee  to  look  upon  my  son.  Each 
Evangelist  shows  independence  in  giving  the  language  of  the  distressed 
father. — For  he  is  mine  only  child.     Peculiar  to  Luke. 

Ver.  39.  And  behold,  a  spirit  taketh  him,  and  he  sud- 
denly crieth  out,  i.  e.,  the  child.  The  rapid  change  of  subject, 
first  the  spirit,  then  the  child,  then  the  spirit  again,  shows  the  inti- 
mate connection  of  possessed  and  possessing.— Bruising  him  sorely. 
So  all  the  accounts  substantially. 

Ver.  40.  And  I  besought  thy  disciples.  The  nine  who  re- 
mained below.  '  Mistrust  had  been  sown,  discord  awakened,  perhaps 
already  scoffing  speeches  thrown  out ;  it  was  high  time  that  the 
Saviour  should  intervene,  when  it  appeared  in  so  striking  a  manner 
that  His  disciple ■<  even  yet  were  very  little  suited  to  work  independ- 
ently even  for  so  short  a  time'  (Van  Oosterzee). 

Ver.  41.  O  faithless  and  perverse  generation.  'Faithless' 
is  equivalent  to  '  unbelieving.'  The  accounts  agree  closely  in  the 
report  of  our  Lord's  rebuke,  which  must  have  made  a  profound  im- 
pression. It  was  addressed  to  all  who  were  present,  since  all,  though 
in  different  degrees,  deserved  the  language.  Indeed  it  was  an  apt 
characterization  of  the  entire  Jewish  people  at  that  time. — How  long, 
etc.  The  language,  not  of  an  unholy  impatience,  but  of  the  holy  op- 
position to  such  unbelief.  The  feeling  was  doubtless  the  more  intense 
after  the  communion  with  the  Father  on  the  mount. 

Ver.  42.  And  as  he  was  yet  a  coming,  etc.  As  already 
intimated,  the  symptoms  are  those  of  epilepsy. — But  Jesus  rebuked 
the  unclean  spirit.  At  this  point  Mark  (9:  21-27),  inserts  many 
details,  some  of  a  graphic  and  touching  character.     It  is  difficult  to 


9:  43-45.]  LUKE  IX.  149 

him  grievously.    But  Jesus  rebuked  the  unclean  spirit, 
and  healed  the  boy,  and  gave  him  back  to  his  father. 

43  And  they  were  all  astonished  at  the  majesty  of  God. 

But  while  all  were    marvelling   at   all   the   things 

44  which  he  did,  he  said  unto  his  disciples,  Let  these 
words  sink  into  your  ears :  for  the  Son  of  man  shall 

45  be  delivered  up  into  the  hands  of  men.  But  they 
understood  not  this  saying,  and  it  was  concealed  from 
them,  that  they  should  not  perceive  it :  and  they  were 
afraid  to  ask  him  about  this  saying. 

believe  that  Luke  would  have  omitted  these,  had  he  been  in  possession 
of  the  Gospel  of  Mark. 

Ver.  43.  The  division  of  the  verses  is  unfortunate  ;  the  first  clause 
of  this  verse  should  be  joined  with  ver.  42;  see  the  paragraph  in  the 
R.  V. — And  they  were  all  astonished.  The  multitude  in  con- 
trast with  the  disciples. — At  the  majesty  of  God,  as  displayed  in 
this  miracle  — But  while  all  were  marvelling.  Quite  indefinite. 
The  conversation  took  place  on  the  private  journey  to  Capernaum,  as 
we  learn  from  the  other  accounts. 

Yer.  44.  Let  these  words,  etc.  The  original  gives  an  emphasis 
brought  out  by  rendering  as  follows:  'As  for  you,  let,'  etc.  The 
disciples  are  meant.  From  Mark  9  :  31  we  infer,  that,  during  the 
journey,  our  Lord  gave  repeated  and  extended  intimations  of  His 
death,  to  prepare  His  disciples  Tor  the  journey  towards  Jerusalem. 
'These  words'  refers  to  these  intimations. — For  the  Son  of  man 
shall  be,  '  is  about  to  be,'  etc.  They  should  take  heed,  because  the 
time  of  fulfilment  was  approaching.  Others  refer  these  words  to  the 
eulogies  of  the  people  (ver.  43).  '  The  disciples  are  to  bear  in  memory 
these  admiring  speeches  on  account  of  the  contrast  in  which  His  own 
fate  would  now  appear  with  the  same.  These  are  therefore  to  build 
no  hopes  upon  them.'  Meyer.  But  the  very  next  paragraph  shows 
that  they  already  overestimated  worldly  applause,  and  the  contrast  is 
far  from  being  obvious. 

Ver.  45.  It  was  hid  from  them,  that  they  should  not 
perceive  it.  Peculiar  to  Luke.  The  meaning  is  plain.  They  were 
not  permitted  to  understand  the  whole  meaning.  Only  those  Avho  fail 
to  notice  the  necessity  for  careful  training  in  the  case  of  the  disciples, 
will  doubt  the  gracious  character  of  this  method  of  concealing  in  order 
to  reveal.  —  And  they  were  afraid  to  ask  him  about  this 
saying.  Their  state  of  mind,  at  this  time,  was  not  praiseworthy, 
as  appears  from  the  paragraphs  which  follow,  in  all  three  accounts. 
They  feared  to  ask,  doubtless  in  part,  because  they  were  unwilling  to 
know  how  much  this  prediction  meant. 


150  LUKE  IX.  [9:  46^8. 

Chapter  9 :  46-50. 

The  Disciples  Rebuked  for  their  Emulation  and  Exclu- 

siveness. 

46  And  there  arose  a  reasoning  among  them,  which  of 

47  them  should  be  greatest.*  But  when  Jesus  saw  the 
reasoning  of  their  heart,  he  took  a  little  child,  and  set 

48  him  by  his  side,  and  said  unto  them,  Whosoever  shall 
receive  this  little  child  in  my  name  receiveth  me : 
and  whosoever  shall  receive  me  receiveth  him  that 
sent  me :  for  he  that  is  3  least  among  you  all,  the  same 
is  great. 

l  Or,  greater.  *  For  should  be  greatest  read  was  the  greatest. — Am.  Com. 

3  Or,  lesser. 

The  Disciples  Rebuked  for  their  Emulation  and  Exclusiveness,  vers.  46-50. 

Parallel  passages :  Matt.  18 :  1-5 ;  Mark  9 :  33-49.  Luke's  account  is  very  brief. 
In  Matthew  we  find  a  long  discourse  connected  with  this  incident,  portions  of  which 
are  given  by  Mark  in  connection  with  the  occurrence  mentioned  here  in  vers  49,  50. 
The  disciples  are  represented,  in  all  the  accounts,  as  lacking  in  humility,  and  the  dis- 
pute among  them  seems  to  have  been  a  serious  one.  The  place  was  Capernaum,  where 
the  temple  tax  had  been  demanded  of  our  Lord  (Matthew). 

Ver.  46.     There  arose  a  reasoning  among   them.     '  In  the 

way  '  (Mark),  probably  on  the  journey  from  Hermon  to  Capernaum.— 
Which  should  be  greatest;  lit.,  'greater.'  (The  rendering  of  the 
Amer.  Revisers :  '  was  the  greatest,'  is  less  literal  in  form,  but  seems 
to  present  the  sense  more  correctly.)  In  the  Messianic  kingdom 
(Matthew).  The  privileges  accorded  to  the  three  disciples  on  the 
mount,  and  the  inability  of  the  others  to  cure  the  lunatic  boy,  pro- 
bably occasioned  the  discussion. 

Ver.  47.  But  when  Jesus  saw,  etc.  This  dispute  was  not  an 
open  one  in  His  presence,  but  perceived  by  Him  and  brought  to  judg- 
ment. Luke  notes  the  perception  of  their  thought  ;  Mark,  the  way  in 
which  the  matter  was  brought  up  by  our  Lord ;  Matthew,  their  sub- 
mission of  the  question  to  His  decision.— A  little  child.  This  was 
'in  the  house,'  and  the  child  may  have  been  the  son  of  one  of  the 
Apostles;  tradition  says  it  was  Ignatius  of  Antioch.— And  set  him 
by  his  side  ;  as  if  to  show  how  closely  He  identified  Himself  with 
children. 

Ver.  48.  Shall  receive  this  little  child  in  my  name,  etc. 
The  child  in  its  weakness  and  humility  represents  the  humble  and 
dependent,  as  well  as  those  young  in  years  (Matt.  18  .   3,  4),  but  these 


9 :  49,  50.]  LUKE  IX.  151 

49  And  John  answered  and  said,  Master,  we  saw  one 
casting  out  devils  in  thy  name;  and  we  forbade  him, 

50  because  he  followcth  not  with  us.  But  Jesus  said 
unto  him,  Forbid  him  not :  for  he  that  is  not  against 
you  is  for  you. 

1  Gr.  demons. 

when  received  in  Christ's  name  represent  Christ  Himself  — Receiveth 
him  that  sent  me.  He  who  identifies  Himself  with  children  also 
identifies  Himself  with  God.  Only  the  mystery  of  Christ's  Passion  can 
explain  that  parodox. — For  he  that  is  least,  etc.  To  humbly  take 
the  lowest  place  is  to  be  really  great.  This  is  the  law  of  Christ's 
kingdom,  constantly  repeated,  and  finding  its  ground  in  our  Lord's 
own  life  and  work.     Comp.  chap.  22  :   26. 

Ver.  49.  And  John  answered.  This  suggests  that  the  case  in 
question  was  related  in  principle  to  the  previous  one.  The  same 
jealousy  and  rivalry  would  lead  them  to  forbid  this  man,  and  John 
was  open  to  such  feelings  (comp.  ver  54). — Casting  out  devils 
in  th7  name.  That  he  succeeded  is  implied. — We  forbade  him. 
The  oldest  authorities  give,  both  here  and  in  Mark,  the  form  :  '  were 
forbidding.'  This  suggests  more  fully  the  question  :  '  Were  we  right 
in  doing  this?' — Because  he  folio weth  not  with  us.  It  was  the 
authority  of  the  Twelve,  not  of  the  Master,  that  was  involved. 

Ver.  50.  He  that  is  not  against  you  is  for  you.  This 
reading  is  to  be  accepted,  and  it  presents  substantially  the  same 
thought  as  that  of  the  A.  V.  (and  of  Mark  9 :  40).  The  disciples 
('you ')  represent  Christ  and  His  people  ('us').  In  the  aphorism  in 
chap.  11 :  23 :  '  He  that  is  not  with  me  is  against  me,'  the  personal 
relation  to  Christ  is  involved.  Tbis  passage  '  would  apply  to  brethren 
who,  while  separated  from  us  ecclesiastically,  are  fighting  with  us  for 
the  cause  of  Christ;  whilst  the  latter  would  apply  to  men  who, 
although  belonging  to  the  same  religious  society  as  ourselves,  are  sap- 
ping the  foundations  of  the  gospel.  We  should  have  the  sense  to 
regard  the  first  as  allies,  although  found  in  a  different  camp ;  the 
others  as  enemies,  although  found  in  our  camp'  (Godet). 

Chapter  9:  51—18:  14. 

This  division  of  the  Gospel  of  Luke,  embracing  nearly  one-third  of  the  whole,  con- 
tains for  the  most  part  matter  peculiar  to  this  Evangelist.  A  number  of  the  incidents 
probably  belong  to  an  earlier  period  of  the  history.  A  few  of  these  are  mentioned  by 
Matthew  and  Mark,  though  the  greater  number  even  of  these  are  peculiar  to  this 
account.  But  the  larger  portion  of  this  division  belongs  to  that  part  of  our  Lord's  life 
passed  over  in  silence  by  Matthew  and  Mark.  John  indeed  tells  us  of  much  that  occurred 
during  this  period;  but  he  does  not  give  a  parallel  account.  Many  theories  have  been 
suggested  ;  our  view  is  as  follows  :  This  division  treats  in  the  main  of  that  part  of  the 


152  LUKE  IX.  [9:  51. 

Chapter  9 :  51-56. 

The  Rejection  at  a  Samaritan  Village. 

61      And  it  came  to  pass,  when  the  days  1  were  well-nigh 
come  that  he  should  be  received  up,  he  stedfastly  set 

1  Gr.  were  beiyig  fulfilled. 

life  of  our  Lord  on  earth,  between  the  close  of  His  ministry  in  Galilee  and  the  last 
journey  from  Peraea  (beyond  Jordan)  to  Jerusalem,  covering  a  period  of  nearly  six 
months  The  reasons  for  this  opinion  are:  that  chap.  9:  51  can  only  refer  to  the 
final  departure  from  Galilee  (Matt  19:  1;  Mark  10:  1),  and  this  departure  seems  to 
have  been  shortly  before  the  sudden  appearance  of  our  Lora"  in  Jerusalem  at  the  Feast 
of  Tabernacles  (John  7 :  14) ;  it  is  indeed  possible  that  our  Lord  returned  to  Galilee 
after  this  visit ;  but  of  this  there  is  no  positive  evidence.  On  the  other  hand,  the 
blessing  of  the  little  children  (chap.  18 :  15),  where  the  parallel  with  Matthew  and 
Mark  is  renewed,  undoubtedly  took  place  just  before  the  last  solemn  journey  from 
Peraea  to  Jerusalem  and  to  death.  From  John's  account  we  learn  that  during  this 
period  our  Lord  appeared  again  in  Jerusalem,  In  fact,  that  Gospel  alone  tells  us  of 
His  jonrneyings  to  avoid  the  hostility  of  the  Jews.  Neither  Matthew  nor  Mark  im- 
plies that  the  journey  from  Galilee  to  Jerusalem,  alluded  to  in  chap.  9:  51,  was  a 
direct  one,  while  both  state  that  such  a  journey  was  undertaken  about  this  time. 

All  who  love  the  lessons  of  our  Lord  should  rejoice  that  we  have  in  this  Gospel  so 
much  that  is  not  only  peculiar,  but  important.  The  parables  of  this  division  are 
especially  interesting,  because  uttered  at  a  time  when  both  the  hostility  of  the  Jews 
and  the  training  of  the  disciples  called  for  truth  more  distinctively  Christian.  As  in 
one  sense  the  journey  to  death  begins  with  this  division,  so  do  we  here  approach  more 
closely  the  central  truths  of  the  gospel  which  centres  in  that  death.  The  special 
questions  of  chronology  will  be  discussed  under  the  separate  paragraphs ;  but  certainty 
on  these  points  is  impossible. 

The  Refection  at  a  Samaritan  Village,  vers.  51-56. 

The  journey  to  Jerusalem  spoken  of  in  ver.  51  was  probably  that  to  the  Feast  of 
Tabernacles ;  but  in  a  wider  sense,  it  was  the  final  departure  from  Galilee  to  death  at 
Jerusalem,  since  from  this  time  on  our  Lord  was  rejected  and  persecuted  openly  by 
the  Jews.  The  direct  route  was  through  Samaria,  and  on  the  way  this  incident  oc- 
curred. Some  indeed  suppose  that  our  Lord  did  not  after  this  rebuff  actually  pass 
through  Samaria,  but  skirted  the  borders  between  it  and  Perrea ;  of  this,  however, 
there  is  no  positive  evidence.    The  incident  is  peculiar  to  Luke's  account. 

Ver.  51.     When   the   days  were   well-nigh  come.     As  the 

margin  indicates,  this  is  a  parapln-ase  for  '  were  being  fulfilled.' 
When  the  time  was  near,  when  the  days  of  the  final  period  were  come, 
not  when  the  time  itself  had  come. — That  he  should  be  received 
up,  i.  e.,  into  heaven.  The  clause  cannot  mean  that  the  days  of  His 
favorable  reception  in  Galilee  were  at  an  end.  The  apparent  difficulty, 
that  His  Ascension  did  not  take  place  until  months  afterwards,  is  met 


9:  52-54.]  LUKE  IX.  153 

52  his  face  to  go  to  Jerusalem,  and  sent  messengers  be- 
fore his  face:  and  they  went,  and  entered  into  a  vil- 
lage  of    the   Samaritans,    to    make   ready    for    him. 

53  And  they  did  not  receive  him,  because  his  face  was 

54  as  though  he  were  going  to  Jerusalem.  And  when  his 
disciples  James  and  John  saw  this,  they  said,  Lord, 
wilt  thou  that  we  bid  fire  to  come  down  from  heaven, 

at  once  by  considering  that  the  Evangelist  does  not  imply  an  imme- 
diate ascension,  but  rather  regards  the  history  from  this  point  as  a 
journey  to  death  and  subsequent  glorification. — He  stedfastly  set 
his  face.  He  not  only  had,  but  showed  the  fixed  purpose,  to  go  to 
Jerusalem.  He  saw  what  was  before  Him  there,  and  went  forward 
to  meet  it. 

Ver.  52.  Messengers.  Supposed,  but  without  reason,  to  have 
been  the  two  sons  of  Zebedee. — Samaritans.  '  It  is  remarkable  that 
the  woi-ds  "Samaria"  and  "Samaritan"  do  not  occur  at  all  in  St. 
Mark,  and  in  St.  Matthew  in  one  passage  only  (Matt.  10:  5),  and 
then  in  the  command  given  to  the  Twelve,  that  they  were  not  to  enter 
into  any  city  of  the  Samaritans.  St.  Luke,  on  the  other  hand,  seems 
to  have  carried  his  inquiries  into  that  country,  and  to  have  treasured 
up  whatever  he  could  find  of  our  Lord's  acts  and  words  in  relation  to 
it'  (Plumptre).  The  discussion  of  the  religious  character  of  the  Sa- 
maritans properly  belongs  to  the  comments  on  John  4. — To  make 
ready, for  him.  To  provide  food  and  shelter  for  Him  and  the  large 
party  accompanying  Him.  Yet  they  probably  also  announced  His 
coming  as  the  Messiah;  since  in  Samaria  this  was  not  concealed  (John 
4  :  26)  as  in  Judaea  and  Galilee. 

Ver.  53.  And  they  did  not  receive  him.  Refused  to  grant 
the  needed  accommodations.  This  was  doubtless  done  through  the 
messengers.  Of  course  they  thus  rejected  Him  as  the  Messiah.  'The 
bigoted  opposition  to  the  Jewish  religion,  which  is  here  spoken  of, 
would  be  very  likely  to  exist  much  more  strongly  in  some  places  than 
in  others,  and  would  be  sure  to  be  strongest  of  all  in  a  country  village. 
In  these  days  a  Frank,  to  whom  would  be  accorded  admission  into  a 
mosque  in  Constantinople,  would  be  pelted  and  followed  with  execra- 
tions in  a  Mohammedan  village'  (Bible  Commentary). — As  though 
he  were  going.  'As  though  he  were'  is  supplied  in  translating. 
The  ground  of  rejection  was  that  His  going  to  Jerusalem  (not  to  Geri- 
zim)  as  the  Messiah  opposed  their  Samaritan  expectations.  What 
humiliation  for  the  King  of  heaven  that  He  was  refused  lodging  in  an 
unnamed  village  !     But  it  was  met  with  love,  not  with  anger. 

Ver.  54.  Saw  this.  On  the  return  of  the  messengers.  Probably 
the  company  was  now  very  near  the  village,  and  may  have  noticed 
some  signs  of  opposition  from  the  inhabitants.  Comp.  Acts  8:  14-17, 
where  John's  apostolic  visit  to  Samaria  is  mentioned. — '  Even  as  Elijah 


154  LUKE  IX.  [9:  55-57. 

55  and   consume  them1?     But  he  turned,  and  rebuked 

56  them2.     And  they  went  to  another  village. 

Chapter  9:  57-62. 
Following  Christ. 

57  And  as  they  went  in  the  way,  a  certain  man  said 
unto  him,  I  will  follow  thee  whithersoever  thou  goest. 

1  Many  ancient  authorities  add  even  as  Elijah  did. 

2  Some  ancient  authorities  add  and  said,  Ye  know  not  ichal  manner  of  spirit  ye  are  of. 
Some  but  fewer,  add  also  For  the  Son  of  man  came  not  to  destroy  men's  lives,  but  to  save 
them. 

did'  (2  Kings  1:  10,  12).  This  clause  is  wanting  in  Aleph,  B,  and 
other  important  authorities,  though  found  in  ancient  versions.  It  was 
readily  supplied. 

Ver.  55.  '  Ye  know  not  what  manner  of  spirit  ye  are  of.'  All  the 
words  of  our  Lord's  rebuke  (vers.  55,  56)  are  omitted  in  the  best 
manuscripts,  but  found  in  many  early  versions.  Some  take  the  clause 
as  a  question  :  Know  ye  not  what  manner  of  spirit,  etc.  The  thought 
is :  '  Ye  know  not  of  what  spirit  you  are  the  instruments  when  speak- 
ing thus ;  you  think  that  you  are  working  a  miracle  of  faith  in  my 
service,  but  you  are  obeying  a  spirit  alien  from  mine.  (Godet,  follow- 
ing Augustine  and  Calvin.) 

Ver.  50.  The  first  part  of  this  verse  is  even  less  supported  than 
the  doubtful  passages  of  vers.  54,  55.— And  they  went  to  another 
village.  This  may  not  have  been  a  Samaritan  village,  as  they  pro- 
bably had  just  entered  Samaria. 

Following   Christ,  vers    57-62. 

Parallel  passage :  Matt.  8:  19-22  The  main  difficulty  is  one  of  chronology.  Mat- 
thew places  this  incident  in  connection  with  the  departure  to  Gadara.  In  favor  of 
the  position  in  this  Gospel  is  the  fulness  of  Luke's  account ;  in  favor  of  that  of  Mat- 
thew, his  mention  of  one  who  was  a  'scribe.'  Such  language  from  a  'scribe'  was  more 
probable  at  the  earlier  point.  The  theory  that  such  an  incident  occurred  twice,  is 
highly  improbable.  There  was  no  reason  why  Matthew  should  insert  it  out  of  its 
place ;  but  is  so  appropriate  here,  where  our  Lord's  final  departure  from  Galilee  is 
spoken  of,  that  Luke  probably  placed  it  here  for  that  reason.  Luke,  however,  men- 
tions a  case  (vers.  61,  62)  to  which  Matthew  does  not  refer. — These  conversations  have 
one  common  lesson :  conditional  following  of  Christ  is  impossible  The  three  chief 
impediments  here  illustrated  are  :  earthly  desire,  earthly  sorrow,  earthly  affection. 

Ver.  57.  As  they  went  in  the  way.  Quite  indefinite. — A 
certain  man.  According  to  Matthew,  the  man  was  a  'scribe.' 
The  indefinite  form  permits  us  to  suppose  that  the  conversation  is 
placed  by  Luke  out  of  its  proper  chronological  order.  But  this  posi- 
tion shows  that  Luke  did  not  regard  any  of  these  questioners  as  called 
to  be  Apostles.     Lange  conjectures  this. 


9:  58-60.]  LUKE  IX.  155 

58  And  Jesus  said  unto   him,  The  foxes  have  holes,  and 
the  birds  of  the  heaven  have  l nests;  but  the  Son  of 

59  man  hath  not  where  to  lay  his  head.     And  he  said 
unto  another,  Follow  me.     But  he  said,  Lord,  suffer 

60  me  first  to  go  and  bury  my  father.     But  he  said  unto 
him,  Leave  the  dead  to  bury  their  own  dead ;  but  go 

1  Gr.  lodging-places. 

Yer  58.  The  foxes  have  holes,  etc.  'Holes,'  i.  e.,  '  caves,' 
'dens,'  etc. — Nests.  More  literally,  'lodging-places,'  places  where 
they  roost.  These  two  lower  orders  of  animals  find  their  regular 
places  of  shelter. — But  the  Son  of  man.  The  term  applied  to 
none  other  than  our  Lord,  and  to  Him  as  the  head  and  representative 
of  redeemed  humanity  ;  comp.  chap.  5  :  24.  Here,  however,  the  spe- 
cial reference  is  to  His  sharing  the  sorrows  and  wants  of  our  race. — 
Hath  not  -where  to  lay  his  head.  He  did  not  own  a  dwelling; 
but  that  He  actually  suffered  from  want  of  lodging,  is  nowhere  indi- 
cated. There  were  always  those  who  provided  for  His  wants  (chap. 
8:  3).  The  point  is,  that  He  Himself  not  only  did  not  possess  a  per- 
manent residence,  but  that  His  life,  henceforth  at  least,  would  be  rest- 
less and  wandering.  'Does,  perchance,  the  presentiment  also  express 
itself  in  these  words,  that  even  dying  He  should  lay  His  head  to  rest 
in  a  place  which  was  not  even  His  own  property  ? '  (Van  Oosterzee. ) 
The  answer  of  our  Lord  shows  that  the  hindrance  in  the  case  of  this 
man,  of  which  he  himself  may  have  been  unconscious,  was  his  desire 
for  worldly  things.  Whether  he,  or  either  of  the  others,  really  fol- 
lowed Christ,  is  not  indicated. 

Ver.  59.  He  said  unto  another.  Matthew  says:  'another  of 
the  disciples.' — Follow  me.  Peculiar  to  Luke.  The  man  probably 
showed  signs  of  wavering ;  and  our  Lord,  by  thus  addressing  him, 
brings  out  the  difficulty  in  his  case. — But  he  said,  Lord,  suffer 
me  first  to  go  and  bury  my  father.  The  father  seems  to  have 
been  already  dead ;  and  this  disciple  was  in  doubt  whether  to  continue 
following  Christ,  or  to  go  home  and  attend  to  the  funeral  ceremonies, 
with  the  expectation  of  returning  to  Jesus. 

Ver.  60.  Let  the  dead  bury  their  dead.  There  are  two  in- 
terpretations: the  first,  the  literal  one,  '  Let  the  dead  bury  themselves;' 
i.  e.,  better  let  them  remain  unburied,  than  that  the  higher  duty  be 
given  up.  The  common,  partially  figurative,  interpretation  is:  '  Let  the 
(spiritually)  dead  bury  the  (naturally)  dead;  let  those  who  have  no 
life  in  Christ,  to  make  them  follow  Him  as  their  highest  duty,  attend 
to  this  lower  duty.'  The  former  case  was  that  of  an  impulsive  man, 
and  our  Lord  would  have  him  count  the  cost.  This  one  was  too  wary, 
magnified  the  difficulties  which  he  encountered. — But  go  thou  and 
publish  abroad  the  kingdom  of  ©od.  Peculiar  to  Luke. 
'  Publish   abroad,'   pointing   to  a  wide  announcement,   suggests   the 


156  LUKE  X.  [9:  61,62-10:  1- 

61  thou  and  publish  abroad  the  kingdom  of  God.  And 
another  also  said,  I  will  follow  thee,  Lord ;  but  first 
suffer  me  to  bid  farewell  to  them  that  are  at  my  house. 

62  But  Jesus  said  unto  him.  No  man,  having  put  his 
hand  to  the  plough,  and  looking  back,  is  fit  for  the 
kingdom  of  God. 

Chapter  10:  1-24. 

Tlie  Mission  and  Return  of  the  Seventy. 
10 :  1   Now  after  these  things  the  Lord  appointed  seventy 1 

1  Many  ancient  authorities  add  and  two ;  and  so  in  ver.  17. 

possibility  that  this  incident  was  connected  with  the  sending  out  of 
the  Seventy.  Clement  of  Alexandria  says  that  the  name  of  this  man 
was  Philip.  Certainly  it  was  not  the  Apostle  Philip,  who  was  called 
first  of  all  the  Apostles  to  follow  Christ  (John  1 :  43);  it  might  have 
been  Philip  the  deacon,  or  the  Evangelist  (Acts  6 :  5 ;  8 :  5,  etc.) ; 
but  such  traditions  are  very  untrustworthy.  The  impediment  in  this 
case  was  earthly  grief,  or  the  pressure  of  lower  duties. 

Ver.  61.  But  first  suffer  me  to  bid  farewell  to  them  that 
are  at  my  house.  The  case  of  this  man  is  mentioned  by  Luke  only. 
His  request  was  natural.  Some,  without  good  reason,  explain :  set 
in  order  the  things  in  my  house,  with  a  view  to  renouncing  them. 
The  hindrance  in  this  case  was  earthly  atfection.  These  household  ties 
have  been  strengthened,  not  weakened,  by  Christianity ;  but  the 
strengthening  has  come  through  a  sanctification  of  them,  and  they 
have  been  thus  sanctified  by  being  subordinated  to  an  affection  which 
is  paramount,  namely,  love  of  Christ. 

Ver.  62.  No  man,  having  put  his  hand  to  the  plough,  etc. 
The  figure  is  easily  understood,  especially  when  we  remember  that 
the  plough  used  in  the  East  was  easily  overturned.  Such  labor,  with 
divided  service  and  longing  looks  backward,  will  be  profitless  and 
doubly  toilsome.  Such  a  laborer  is  no  fitting  one.  While  the  primary 
application  is  to  the  ministry,  the  verse  has  an  important  lesson  for 
all.  All  have  ground  to  break,  and  it  is  here  rather  than  in  the  har- 
vesting, that  the  labor  is  most  discouraging ;  and  whatever  makes 
their  service  a  divided  one,  is  forbidden.  In  the  kingdom  of  God, 
Christ  is  supreme ;  whatever  is  not  subordinated  to  Him,  really  op- 
poses Him. 

The  Mission  and  Return  of  the  Seventy,  vers.  1-24. 

Peculiar  to  Luke.  The  labors  of  this  large  body  of  disciples  were  brief,  their  mis- 
sion temporary.  The  incident  has  no  bearing  upon  questions  of  ecclesiastical  position. 
Our  Lord  certainly  had  enough  followers  to  admit  of  this  appointment.     Luke  men- 


10:  1.]  LUKE  X.  157 

others,  and  sent  them  two  and  two  before  his  face  into 
every  city  and  place,  whither  lie  himself  was  about  to 

tions  both  the  sending  out  of  the  Ticelre  and  of  the  Seventy ;  the  fact  that  the  instruc- 
tion* are  much  the  same  grows  <>ut  of  the  similarity  of  the  errand.  But  the  discourse 
here  recorded  relates  to  present  duties  alone,  while  that  [in  Matt.  10)  addressed  to  the 
Twelve  has  in  view  a  permanant  office,  etc.  This  temporary  character  of  their  duty 
will  account  for  our  not  hearing  of  them  again.  Tradition  and  conjecture  have  been 
busy  in  suggesting  different  persons  included  in  their  number  (such  as  Luke  himself, 
Mark,  Matthias,  etc.). 

The  Time  and  Place  of  (hi*  Minion. — (1)  Robinson  places  it  before  the  journey  to 
Jerusalem  (chap.  9:  51)  and  in  Galilee.  But  ver.  1  naturally  points  to  a  period  after 
starting  to  Jerusalem,  and  intimates  that  our  Lord  was  making  an  extended  journey 
at  this  time.  Now  the  accounts  of  Matthew  and  Mark  indicate  that  He  had  encoun- 
tered such  opposition  in  Galilee  as  to  hinder  extended  preaching  there  (Matt.  16:  1* 
Mark  9 :  30).  This  view  places  the  return  of  the  Seventy  after  the  Feast  of  Taberna- 
cles near  Jerusalem,  admitting  that  their  journey,  which  began  in  Galilee,  ended  in 
Judsea.  But  they  were  scarcely  absent  so  long  a  time.  The  woes  on  the  Galilaean 
cities  vers.  13,  15)  do  not  prove  that  the  discourse  was  uttered  near  them,  but  rather 
that  our  Lord  had  already  taken  His  final  departure  from  them.  (2)  Lange  thinks 
that  the  mission  took  place  after  the  rejection  in  Samaria,  but  was  directed  to  Sama- 
ria alone ;  that  our  Lord  Himself  did  not  enter  further  into  that  country.  But  the 
Seventy  were  sent  before  Him.  Besides,  had  the  mission  been  exclusively  to  Samaria 
Luke,  the  friend  and  companion  of  the  Apostle  to  the  Gentiles,  would  probably  have 
mentioned  it.  (3)  Others  (Van  0o«terzee,  etc  )  think  our  Lord  returned  again  to  Gali- 
lee after  the  Feast  of  Tabernacles,  and  that  this  mission  occurred  then  and  there. 
Bnt  of  such  return  we  have  no  evidence,  and  chap.  9  :  51  looks  like  a  final  departure ; 
besides,  as  remarked  above,  Galilee  was  not  now  a  promising  field  for  such  labor  (4) 
We  therefore  conclude,  that  this  sending  out  occurred  on  the  journey  toward  Jerusa- 
lem ;  that  this  journey  was  not  direct,  but  led  through  part  of  Samaria,  possibly 
through  part  of  Peraa,  and  certainly  through  part  of  Juda?a;  that  the  Seventy  went 
in  advance  along  this  route,  returning  after  a  short  interval.  It  is  indeed  doubtful 
whether  this  occurred  before  or  after  the  visit  to  Jerusalem  at  the  Feast  of  Taberna- 
cles (John  7:  1-14),  but  in  all  probability  before;  our  Lord  leaving  His  followers  to 
make  that  sudden  visit. 

Ver.  1.  These  things.  The  events  related  in  the  last  chapter. 
This  opposes  the  view  that  the  mission  of  the  Seventy  preceded  the 
rejection  in  the  Samaritan  village. — The  Lord.  This  appellation  is 
used  quite  frequently  by  this  Evangelist  in  this  part  of  the  Gospel. — 
Seventy  others;  either  in  addition  to  the  Twelve,  or  to  the  mes- 
sengers spoken  of  in  chap.  9 :  52.  The  former  is  more  probable  from 
the  similarity  of  the  instruction  given  to  both.  The  number  seventy 
niny  have  had  reference  to  the  elders  of  Israel,  twelve  to  the  tribes. 
Some  ancient  authorities  read  'seventy  two'  both  here  and  in  ver.  17. 
Probably  from  a  desire  to  conform  the  number  to  that  of  the  Jewish 
Sanhedrin. — Two  and  two  before  his  face.     The  chief  purpose 


158  LUKE  X.  [10 :  2-6. 

2  come.  And  he  said  unto  them,  The  harvest  is  plen- 
teous, but  the  labourers  are  few:  pray  ye  therefore 
the  Lord  of  the  harvest,  that  he  send  forth  labourers 

3  into  his  harvest.     Go  your  ways :  behold,  I  send  you 

4  forth  as  lambs  in  the  midst  of  wolves.  Carry  no 
purse,  no  wallet,  no  shoes :  and  salute  no  man  on  the 

5  way.     And  into  whatsoever  house  ye  shall  *  enter,  first 

6  say,  Peace  be  to  this  house.  And  if  a  son  of  peace  be 
there,  your  peace  shall  rest  upon  2him:  but  if  not,  it 

1  Or,  enter  first,  say.  2  Or,  it. 

was  not  to  train  them,  as  in  the  case  of  the  Twelve,  but  actually  to 
prepare  the  people  in  these  places  for  His  coming.  The  whole  was  a 
final  appeal,  and  also  a  preparation  for  the  final  entry  into  Jerusalem. 
That  our  Lord  should  follow  and  actually  visit  thirty-five  places,  is  not 
remarkable,  in  view  of  His  great  and  constant  activity. 

Ver.  2.  In  Matt.  9  :  37  the  same  thought  precedes  the  sending  out 
of  the  Twelve.  In  fact  the  statement  has  been  true  in  every  age  : 
God  always  furnishes  opportunities  in  advance  of  His  people's  readi- 
ness to  embrace  them. — Pxay  ye  therefore,  etc.  The  true  laborers 
are  of  God's  sending.  They  are  given  in  answer  to  prayer;  but  the 
prayer  is  usually  called  forth  by  God's  providence. — Send  forth. 
Literally,  '  cast  forth,'  implying  urgency. 

Ver.  3.  Go  your  ways.  This,  too,  implies  urgency.  The  Seventy 
are  not  forbidden  to  go  to  the  Gentiles  and  Samaritans  (Matt.  10:  5). 
Possibly  they  did  visit  the  latter :  and,  besides,  their  route  was  made 
known  to  them  in  advance,  which  was  not  the  case  when  the  Twelve 
were  sent  out. — I  send  you  forth  as  lambs,  etc.  Matt.  10:  16 
('as  sheep')  was  addressed  to  the  Twelve.  '  The  slight  variation  must 
not  be  pressed.  The  impression  meant  to  be  conveyed  is  merely  that 
of  simplicity  and  defenselessness '  (Farrar).  But  their  real  defense 
was  in  their  being  sent  forth  by  Him. 

Ver.  4.  Carry  no  purse,  no  wallet,  no  shoes.  Comp.  chap. 
9 :  3. — Salute  no  man  by  the  way.  Peculiar  to  this  discourse. 
It  simply  expresses  the  urgency  of  their  errand,  since  such  salutations 
in  the  East  would  involve  great  loss  of  time. 

Ver.  5.  And  into  whatsoever  house  ye  enter.  The  pre- 
vious inquiry  (Matt.  10:  11)  is  not  mentioned  here. — Peace  be  to 
this  house.  This  would  be  the  usual  salutation  in  Palestine.  But 
from  Christ's  messengers  it  means  more  than  the  ordinary  '  Shalom.' 

Ver.  6.  A  son  of  peace,  i.  e.,  one  '  worthy,'  one  whose  heart 
was  ready  to  receive  the  message  of  peace  they  brought. — Upon  him, 
or,  '  it,'  as  in  the  A.  V.  The  original  may  refer  either  to  the  man  or  the 
house  ;  the  former  is  the  more  natural  sense. 


10:  7-12.]  LUKE  X.  159 

7  shall  turn  to  you  again.  And  in  that  same  house  re- 
main, eating  and  drinking  such  things  as  they  give : 
for  the  labourer  is  worthy  of  his  hire.     Go  not  from 

8  house  to  house.  And  into  whatsoever  city  ye  enter, 
and  they  receive  you,  eat  such  things  as  are  set  before 

o  you  :  and  heal  the  sick  that  are  therein,  and  say  unto 
them,  The  kingdom  of  God  is  come  nigh  unto  you. 

10  But  into  whatsoever  city  ye  shall  enter,  and  they  re- 
ceive you  not,  go  out  into  the  streets  thereof  and  say, 

li  Even  the  dust  from  your  city,  that  cleaveth  to  our 
feet,  we  do  wipe  off  against  you :  howbeit  know  this, 

12  that  the  kingdom  of  God  is  come  nigh.  I  say  unto 
you,  It  shall  be  more  tolerable  in  that  day  for  Sodom, 

Ver.  7.  In  that  same  house,  i.  e.,  fn  the  house  where  they  had 
been  received. — Such  things  as  they  give.  Lit.,  'the  things 
from  them,'  sharing  what  they  have.  There  is  not  the  slightest  refei> 
ence  to  eating  heathen  dishes  (as  in  1  Cor.  10:  27),  for  they  were  not 
sent  among  the  heathen. — For  the  labourer  isftvorthy  of  his  hire. 
Comp.  Matt.  10:  10;  1  Cor.  9:  7-14;  1  Tim.  5:  18.  their  neces- 
sary wants  were  to  be  supplied  ;  but  the  context  discourages  indul- 
gence and  covetousness  in  the  ministry. — Go  not  from  house  to 
house,  i.  e.,  in  search  of  ease  and  better  entertainment,  or  for  gos- 
sip's sake. 

Ver.  8.  And  they  receive  you.  The  instructions  are  now  ap- 
plied to  cities;  but  the  probability  of  rejection  is  suggested. 

Ver.  9.  Heal  the  sick.  A  less  extended  commission  than  that 
of  Matt.  10:  8. — The  kingdom  of  God  is  come  nigh  unto  you. 
This  indicates  a  later  message  than  Matt.  10  :   7. 

Ver.  10.  And  they  receive  you  not.  In  case  of  rejection,  the 
Seventy  were  bidden,  even  more  distinctly  than  the  Twelve  (Matt.  10: 
14),  to  renounce  by  symbolical  act  all  intercourse  and  responsibility. 

Ver.  11.  Even  the  dust  from  your  civy,  etc.  The  language 
is  more  emphatic  than  in  chap.  9:  5.  Paul's  conduct  (Acts  13:  51  ; 
18:  6),  when  rejected  by  the  Jews,  shows  that  the  application  of  tho 
rule  did  not  cease  with  the  return  of  the  Seventy. — But  know  this, 
despite  your  rejection,  the  kingdom  of  God  is  come  nigh. 
This  word  of  love  (ver.  9)  becomes  now  a  word  of  warning  and  of 
future  judgment.  How  often  men  thus  transform  God's  blessings  into 
a  curse  for  themselves  ! 

Ver.  12.  More  tolerable  in  that  day  for  Sodom  than  for 
that  city.  Sodom  had  already  been  punished,  it  was  supposed. 
But  what  had  occurred  to  it  was  only  a  figure  of  what  was  yet  to  come. 
The  destruction  by  the  Humans  may  be  the  primary  reference ;  but 


ICO  LUKE  X.  [10:  13-15. 

13  than  for  that  city.  Woe  unto  thee,  Chorazin !  woe 
unto  thee,  Bcthsaida !  for  if  the  1  mighty  works  had 
been  done  in  Tyre  and  Sidon,  which  were  done  in  you, 
they  would  have  repented  long  ago,  sitting  in  sack- 

14  cloth  and  ashes.  Howbcit  it  shall  be  more  tolerable 
for  Tyre  and  Sidon  in  the  judgement,  than  for  you. 

15  And  thou,  Capernaum,  shalt  thou  be  exalted  unto 
heaven?  thou   shalt   be  brought  down  unto  Hades. 

1  Gr.  powers. 

the  individual  applications  which  follow  point  to  the  day  of  final 
judgment. 

Ver.  13.  Woe  unto  thee,  Chorazin !  These  woes  are  men- 
tioned by  Matthew  in  a  different  connection  and  at  an  earlier  point 
(Matt.  1:  21-23) ;  but  in  any  case  this  position  seems  the  more  appro- 
priate one.  It  is  highly  probable  that  our  Lord  uttered  such  words 
twice.  In  this  case  these  towns  furnished  an  example  of  the  rejection 
spoken  of  in  vera.  10,  11.  This  was  His  solemn  farewell  of  these 
favored  places,  and  the  connection  implies  that  they  had  already  re- 
jected Him  and  been  forsaken  by  Him.  The  view  that  these  awful 
woes  were  uttered  at  a  distance  from  the  places  themselves,  furnishes 
new  proof  how  heavily  this  judgment  lay  on  the  heart  of  Jesus. — 
Chorazin.  Probably  not  far  from  Capernaum,  but  unknown  except 
as  referred  to  here  and  in  Matthew. — Bethsaida.  See  on  chap.  9 :  10. 
Tyre  and  Sidon.  Two  heathen  cities,  denounced  for  their  wick- 
edness in  the  Old  Testament,  but  existing  at  that  time.  The  figure  of 
the  cities  sitting  in  sackcloth  and  ashes  needs  no  explana- 
tion. 

Ver.  14.  Howbeit  it  shall  be  more  tolerable,  etc.  Both 
should  be  condemned  for  their  wickedness  ;  but  rejecting  privilege  is 
the  ground  of  the  heaviest  condemnation. — In  the  day  of  judg- 
ment. This  shows  that  individuals  are  meant,  and  that  full  retribu- 
tion does  not  begin  until  the  day  of  judgment. 

Ver.  15.  And  thou,  Capernaum.  See  on  chap.  4:  23,  31.  As 
•  His  own  city'  (Matt.  9:1)  it  was  most  highly  favored  in  opportunity 
for  blessing.— Shalt  thou  be  exalted  unto  heaven?  A  nega- 
tive answer  is  expected.  The  R.  V.  follows  the  better  supported 
reading  (Aleph,  B,  D,  and  old  Latin  versions),  and  the  question  sug- 
gests, not  so  much  that  it  was  exalted,  as  that  its  destiny  would  not 
correspond  with  its  privileges.  This  is  then  positively  announced: 
thou  shalt  be  brought  down  unto  Hades,  not,  •  Gehenna,'  but 
the  place  of  the  disembodied  dead.  It  has,  however,  most  frequently 
a  bad  sense,  as  here,  where  punishment  is  implied.  A  reference  to 
its  wealth  or  high  situation  is  improbable,  and  still  more  so  with  the 
above  reading. 


10:  1G-18.]  LUKE  X.  161 

16  He  that  heareth  you  heareth  mc;  and  he  that  reject cth 
you  rejecteth  me ;  and  he  that  rejecteth  me  rejecteth 
him  that  sent  me. 

17  And  the  seventy  returned  with  joy,  saying,  Lord, 
even  the   l devils  arc  subject  unto   us  in   thy  na:ne. 

18  And  he  said  unto  them,  I  beheld  Satan  fallen  as  light- 

1  Gr.  demons. 

Ver.  16.  He  that  heareth  you  heareth  me,  etc.  The  same 
thought  occurs  in  Matt.  10 :  40.  Here  the  connection  is :  woes  on  the 
Calihcan  cities  which  had  rejected  our  Lord,  would  fall  on  those  also 
that  would  reject  the  Seventy.  Those  who  truly  preach  Christ  really 
represent  Christ;  a  principle  of  general  validity. — He  that  reject- 
eth me  rejecteth  him  that  sent  me.  A  still  more  profound 
thought ;  suggesting  the  ground  of  the  preceding  one.  Because  God 
is  presented  in  Christ,  Christ  is  represented  in  His  messengers.  A 
solemn  conclusion  to  the  discourse. 

Ver.  17.  And  the  seventy  returned  with  joy.  They  were 
probably  not  absent  long.  It  is  unlikely,  though  not  impossible,  that 
they  all  returned  at  the  same  time  and  place,  unless  a  time  and  place 
of  rendezvous  had  been  previously  appointed.  The  Evangelist  gives  a 
summary  account.  How  much  of  permanent  good  they  accomplished, 
we  are  not  told  ;  but  in  labors  of  healing  they  must  have  had  great 
success;  hence  their  'joy'  and  their  language :  Even  the  devils  (de- 
mons) are  subject  unto  us  in  thy  name.  This  power  had  not 
been  expressly  given  to  them,  as  to  the  Twelve  (chap.  9:  1),  and  they 
rej  nee  that  their  success  exceeded  the  promise.  Other  successes  are 
only  implied;  this  point  is  brought  prominently  forward  by  the  Evan- 
gelist. 

Ver.  18.  I  beheld,  or  more  exactly,  'was  beholding,'  i.e.,  while 
you  were  thus  exercising  power  over  demons.  Of  course  the  vision 
was  a  spiritual  one. — Satan,  the  personal  prince  of  darkness. — - 
Fallen  as  lightning,  i.  e,  suddenly.  —  From  heaven.  This 
seems  to  be  figurative,  implying  the  pride  and  height  of  Satan's 
power.  The  thought  is  :  I  saw  your  triumph  over  Satan's  servants, 
and  in  this  a  token  of  his  fall,  of  complete  victory  to  be  finally  achieved 
through  such  works  of  faith  and  courage  in  my  name.  If  the  verse 
did  not  stand  in  this  connection,  we  might  perhaps  refer  it  to  some 
remote  point  of  time,  such  as  the  victory  over  Satan  in  the  wilderness, 
or  the  original  fall  of  Satan.  Still  the  tense  used  in  the  Greek  does 
not  indicate  any  such  point  of  time,  but  a  period.  Every  explanation 
must  accept  much  that  is  figurative  in  the  verse;  but  the  one  we  adopt 
is  open  to  the  fewest  difficulties.  The  objection  that  the  result  of  the 
labors  of  the  Seventy  was  an  insufficient  ground  for  such  a  declaration 
depreciates  their  success.  They  had  surpassed,  through  their  courage 
and  faith,  the  promised  power.  He,  to  whom  the  secrets  of  the  world 
11 


162  LUKE  X.  [10:  19-21. 

19  ning  from  heaven.  Behold,  I  have  given  you  author- 
ity to  tread  upon  serpents  and  scorpions,  and  over  all 
the  power  of  the  enemy:  and  nothing  shall  in  any 

20  wise  hurt  you.  Howbeit  in  this  rejoice  not,  that  the 
spirits  are  subject  unto  you;  but  rejoice  that  your 
names  are  written  in  heaven. 

21  In  that  same  hour  he  rejoiced  Mn  the  Holy  Spirit, 
and  said,  I  2  thank  thee,  O  Father,  Lord  of  heaven 
and  earth,  that  thou  didst  hide  these  things  from  the 
wise  and  understanding,  and  didst  reveal  them  unto 
babes:  yea,  Father;  3for  so  it  was  well-pleasing  in 

1  Or,  by.  2  Or,  praise.  8  Or,  that. 

of  spirits  lie  open,  saw  in  this  more  than  a  temporary  success  ;  it  was 
to  Him  the  token  of  final  triumph.  The  human  agents  in  bringing  in 
that  triumph  have  a  conflict  which  is  not  with  flesh  and  blood  (Eph. 
6:   12). 

Ver.  19.  I  have  given.  The  correct  reading  expresses  an  abiding 
fact.  The  Lord,  by  a  new  promise,  augments  the  joy  lie  has  just  con- 
firmed.— Authority,  delegated  power  here. — To  tread  upon  ser- 
pents and  scorpions.  The  promise  is  doubtless  literal,  so  far  as 
necessary  to  manifest  higher  spiritual  power.  In  view  of  the  connec- 
tion, we  must  accept  an  allusion  to  Gen.  3:  15:  'bruise  the  head  of  the 
serpent,'  and  perhaps  to  Ps.  91:  13  also. — Over  all  the  power  of 
the  enemy,  i.  e.,  '  Satan.'  What  precedes  also,  as  the  original  indi- 
cates, belongs  to  '  the  power  of  the  enemy.' — In  any  wise  hurt 
you,  though  apparent  injury  may  come. 

Ver.  20.  In  this  rejoice  not.  This  is  an  absolute  prohibition 
of  rejoicing  solely  in  the  power  spoken  of.  The  power  is  great,  and 
joy  in  such  delegated  power  is  dangerous,  may  be  joined  with  pride 
and  self-seeking.  Besides,  the  power  over  evil  is  a  negative  blessing, 
and  does  not  furnish  so  proper  a  ground  of. joy  as  the  positive  bless- 
ings of  God's  infinite  mercy  and  goodness. — But  rejoice.  Here 
thei-e  is  no  such  danger. — Th*t  your  names  are  written  in  hea- 
ven. The  figure  is  not  uncommon  in  the  Scriptures  (Ex.  32:  32,  33 ; 
Mai.  3  :  16  ;  Rev.  3:  5,  etc.).  The  common  reading  points  to  a  single 
past  act :  '  were  written ;'  but  the  better  established  one  refers  to  the 
continued  place  which  these  names  have  in  the  book  of  life :  '  have 
been  and  are  written.'  God's  spiritual  blessing  is  personal  and  perma- 
nent. The  ground  of  the  commanded  joy  is  not  our  power,  delegated 
as  it  is,  but  God's  mercy  and  love  in  Christ.  He  will  rejoice  most, 
and  most  properly,  who  finds  the  sole  ground  there. 

Ver.  21.  In  that  hour.  This  definite  mark  of  time  joins  this 
utterance  of  our  Lord    vers.  21,  22)  with  the  return  of  the  Seventy. — 


10:  22.]  LUKE  X.  103 

22  thy  sight.  All  things  have  been  delivered  unto  me 
of  my  Father :  and  no  one  knoweth  who  the  Son  is, 
save  the  Father;  and  who  the  Father  is,  save  the  Son, 
and  he  to  whomsoever  the  Son  willeth  to  reveal  him. 

Rejoiced.  A  strong -word,  applied  to  our  Lord  only  here.  The  one 
hour  of  joy  was  in  sympathy  with  His  faithful  preachers. — In  the 
Holy  Spirit.  This  is  the  sense,  according  to  the  best  authorities. 
The  expression  is  indeed  unusual.  We  have  here  a  remarkable  group- 
ing of  the  Three  Persons  of  the  Trinity. — I  thank  thee,  etc.  On  a 
previous  occasion  the  same  thoughts  were  uttered  (Matt.  11:  25-27). 
But  our  Lord  might  well  repeat  such  weighty  words.  Besides,  in 
Matthew  they  form  a  confession,  here  an  expression  of  joy.  Both 
passages  resemble  the  more  profound  utterances  found  in  the  Gospel 
of  John,  regarding  the  relation  of  our  Lord  to  the  Father;  a  truth 
which  underlies  all  the  Gospels. — O  Father,  Lord  of  heaven  and 
earth.  The  former  term  is  a  response  to  the  special  love  of  the 
Father,  the  latter  an  acknowledgment  of  His  power.  It  was  this 
power  which  had  written  their  names  in  heaven,  blessed  their  work 
in  heaven,  and  displayed  its  sovereignty,  as  the  rest  of  the  verse  de- 
clares.— These  things.  In  this  connection  all  that  is  implied  in 
the  phrase:  'that  your  names  are  written  in  heaven.'  Our  Lord's 
thanksgiving  is  for  the  hiding  as  well  as  the  revealing.  Both  are  alike 
to  the  glory  of  God  (comp.  1  Cor.  1:  25-31).  The  hiding  is  only  a 
just  punishment. — From  the  -wise  and  understanding,  according 
to  a  worldly  estimate.  Those  most  learned  and  sruracious  in  all  earthly 
things  often  fail  to  see  the  simplest  truths  of  Christianity.  Merely 
intellectual  culture  begets  pride,  and  pride  is  a  fatal  hindrance  to  a 
hearty  understanding  of  the  gospel.  Especially  in  regard  to  the  un- 
merited grace  set  forth  in  ver.  20,  does  pride  revolt.  Thus  these 
things  are  hidden ;  man's  nature  and  God's  orderings  unite  to  make 
every  attempt  to  discover  them  by  merely  human  wisdom  a  blindinc 
failure. — Revealed  them  unto  babes.  Those  despised  by  the 
world,  deemed  childish,  because  they  are  childlike  in  receiving  what 
their  heavenly  Father  tells  them.  Only  through  God's  revelation  to 
us  by  His  word,  in  us  by  His  Spirit,  can  men  know  that  they  are  His 
children  (Rom.  8:  15,  1G).  —  For  (or,  'that')  so  it  was  well- 
pleasing  in  his  sight.  In  either  case,  the  final  ground  of  thanks- 
giving is  God's  good  pleasure,  which  involves  His  wisdom  and  good- 
ness. If  our  Lord,  with  His  great  knowledge  (ver.  22),  could  thus 
glorify  God's  good  pleasure,  much  more  should  we,  when  we  cannot 
understand  His  dealings.  His  will  is  sovereign,  but  never  tyrannical; 
our  response  should  be  grateful,  never  self-willed. 

Ver.  22.  All  things.  Both  the  hiding  and  revealing,  the  work  of 
judgment  and  of  salvation  ;  not  simply  the  work  of  teaching.  (Some 
ancient  authorities  insert  at  the  beginning  of  this  verse  the  words  : 
'And  turning  to  the  disciples,  He  said.') — Have  been  delivered. 


164  LUKE  X.  ,    [10:  23,24. 

23  And  turning  to  the  disciples,  he  said  privately,  Blessed 

24  are  the  eyes  which  see  the  things  that  ye  see :  for  I 
say  unto  you,  that  many  prophets  and  kings  desired 
to  see  the  things  which  ye  see,  and  saw  them  not;  and 
to  hear  the  things  which  ye  hear,  and  heard  them  not. 

Christ  is  King  in  the  new  dispensation. — Of  my  Father.  '  The  ex- 
perience through  which  Jesus  has  just  passed  has  transported  Him, 
as  it  were,  into  the  bosom  of  His  Father.  He  plunges  into  it,  and  liis 
words  become  an  echo  of  the  joys  of  His  eternal  generation'  ('Jodet). 
— And  no  one  knoweth,  etc.  This  great  truth,  that  the  Son  of 
man  is  almighty,  rests  upon  the  greater  mystery  of  His  Person,  as 
related  to  the  Father;  a  mystery  thoroughly  known  only  to  t  :e  Father 
and  the  Son.  '  One  who  was  only  a  created  spirit  or  an  immaculate 
man,  could  not  possibly,  without  blasphemy  against  God,  testify  this 
of  himself  (Van  Oosterzee). — And  who  tho  Father  is.  Nor  can 
men  by  their  unassisted  reason  know  God  the  Father,  either  as  the 
Father  of  Christ,  or  as  their  Father.  In  regard  to  this,  men  are  not  so 
ready  to  confess  their  ignorance ;  but  all  history  proves  that,  without 
Christ  there  is  now  no  proper  knowledge  of  God.  The  peculiar  know- 
ledge here  spoken  of  grows, out  of  the  peculiar  relation  of  the  Father 
and  the  Son. — And  he  to  whom  the  Son  willeth  to  reveal 
him.  The  Son  is  the  revcaler  of  this  mystery,  in  which  all  revelation 
centres.  The  statements  of  vers.  21,  22,  are  very  appropriate  in  their 
connection  with  the  successful  preaching  of  the  Seventy.  In  this  our 
Lord  rejoiced,  for  He  saw  in  it  the  future  glory  of  God,  through  the 
revelation  of  the  mysteries  of  the  kingdom  of  heaven  to  those  of  child- 
like spirit.  '  The  future  conquest  of  the  world  by  Jesus  and  His  dis- 
ciples rests  on  the  relation  which  He  sustains  to  God,  and  with  which 
He  identifies  His  people.  The  perfect  knowledge  of  God  is,  in  the 
end,  the  sceptre  of  the  universe'  (Godet). 

Ver.  23.  Privately.  Observe  •  here  the  gradual  narrowing  of 
the  circle  to  which  our  Lord  addresses  Himself  (Alford).  Comp.  the 
similar  saying  in  Matt.  13:  16,  17.  The  occasion  and  connection  are 
different  there ;  but  just  such  a  beatitude  would  be  likely  to  be  re- 
peated at  important  points  in  the  training  of  the  disciples. — Blessed 
are  the  eyes,  etc.  *  They  truly  saw,  and  hence  were  blessed;  many 
seemed  to  see,  and  yet  were  not  blessed. 

Ver.  24.  Many  prophets  and  kings.  Peculiar  to  Luke.  Such 
persons  as  David,  Solomon,  and  Hezekiah,  some  of  whom  were  both 
prophets  and  kings.  The  Old  Testament  saints  desired  to  see,  looked 
forward  in  faith,  set  forth  in  types,  songs,  and  prophecies,  the  won- 
derful truth  which  was  personally  and  fully  revealed  in  Jesus  Christ. 
Comp.  Gen.  49 :  18,  and  the  last  words  of  David,  a  royal  prophecy  of 
Christ,  2  Sam.  23:  1-5,  especially  the  close:  '  For  this  is  all  my  salva- 
tion, and  all  my  desire,  although  He  make  it  not  to  grow.'     All  of 


10:  25-27.]  LUKE  X.  165 

Chapter  10:  25-37. 

TJie  Parable  of  the  Good  Samaritan. 

25      And  behold,  a  certain  lawyer  stood  up  and  tempted 

him,  saying,  l Master,  what  shall  I  do  to  inherit  eter- 

2C  nal  Life?     And  he  said  unto  him,  What  is  written  in 

27  the  law?  how  readest  thou?     And  he  answering  said, 

Thou  shalt  love  the  Lord  thy  God  2  with  all  thy  heart, 

l  Or,  Teacher.  2  Gr.  from. 

Christ's  disciples,  to  whom  He  willeth  to  reveal  the  Father,  see  and 
hear,  and  are  blessed  beyond  '  prophets  and  kings.' 

The  Parable  of  the  Good  Samaritan,  vers.  25-37. 

This  incident,  peculiar  to  Luke,  must  be  distinguished  from  a  later  one,  mentioned 
by  3Iatthew,  Mark,  and  Luke,  namely,  that  of  the  rich  young  ruler  whom  Jesus  loved. 
A  similar  question  was  put  in  that  case,  receiving  at  first  a  similar  answer.  But  other- 
wise the  occurrences  differ,  especially  in  the  s«  cond  question  put  to  our  Lord  and  in 
Ilis  reply.  It  is  impossible  to  suppose  that  Luke  gives  two  different  accounts  of  the 
same  occurrence  (comp.  chap.  18:  18-23).  The  fact  that  the  same  question  was  put 
on  two  different  occasions  by  two  different  persons,  eliciting  in  each  case  the  same 
reply,  shows  that  in  cases  where  two  Evangelists  narrate  similar  occuriences  or  say- 
inge  ia  different  connections,  both  may  be  strictly  accurate  (see  instances  in  the  last 
eectiun).  The  time  and  place  of  this  incident  are  uncertain;  but  it  probably  occurred 
not  long  after  the  mission  of  the  Seventy,  between  the  Feast  of  Tabernacles  and  that 
of  the  dedication  somewhere  between  Jerusalem  and  Peraea. 

Ver.  25.  A  certain  lawyer.  A  kind  of  scribe  whose  business 
it  was  to  teach  the  law. — And  tempted,  or,  '  trying,'  him.  This 
implies  a  cold,  self-righteous  spirit,  rather  than  a  hostile  one.  He 
probably  wished  to  see  whether  our  Lord  would  teach  anything  in 
conflict  with  the  law  of  Moses,  or  simply  whether  He  could  teach  him 
anything  new.  The  two  states  of  mind  are  not  very  far  removed  from 
each  other:  Pharisaism,  in  its  self-righteousness,  may  present  either 
a  conceit  of  orthodoxy  or  self-conceit. — Master,  what  shall  I  do  ? 
He  doubtless  expected  in  reply  the  mention  of  some  new  thing,  or  at 
lea-t  some  great  thing. 

Ver.  26.  In  the  law.  These  words  are  emphatic  ;  as  if  our  Lord 
would  say,  The  answer  to  your  question  is  in  the  law  you  teach. — 
How  readest  thou?  This  form  was  used  by  the  Rabbins  to  call 
out  a  quotation  from  Scripture.     '  How '  means  'to  what  purport.' 

Ver.  27.  This  answer  of  the  lawyer  showed  intelligence;  he  gives 
the  sum  of  the  whole  law.  But  his  knowledge  of  the  law  exceeded 
his  self-knowledge.  In  fact  he  shows,  by  adding  from  Lev.  19:  18: 
and  thy  neighbour  as  thyself,  that  he  had  some  conception  of 
our  Lord's  teachings.     For  in  addition  to  Deut.  6  :  5,  which  he  quotes 


1G6  LUKE  X.  [10:  28-30. 

and  with  all  thy  soul,  and  with  all  thy  strength,  and 
with    all    thy   mind ;   and   thy  neighbour  as   thyself. 

28  And  he  said  unto  him,  Thou  hast  answered  right : 

29  this  do,  and  thou  shalt  live.  But  he,  desiring  to  jus- 
tify himself,  said  unto  Jesus,  And  who  is  my  neigh- 

30  bour  ?  Jesus  made  answer  and  said,  A  certain  man 
was  going  down  from  Jerusalem  to  Jericho ;  and  he 
fell  among  robbers,  which  both  stripped  him  and  beat 

first,  the  Jews  had  written  upon  the  phylacteries  and  recited  night 
and  morning,  not  this  passage,  but  Deut.  11:  13,  etc.  Hence  it  is 
incorrect  to  suppose  that  our  Lord  pointed  to  the  man's  phylactery, 
when  He  said  :  '  How  readest  thou? ' 

Ver.  28.  This  do,  and  thou  shalt  live.  True  in  all.  cases : 
any  one  who  can  and  does  love  God  and  his  neighbor  thus,  has  already 
begun  to  live,  has  an  earnest  of  eternal  life.  The  parable  which  fol- 
lows is  but  an  explanation  of  how  much  is  meant  by  •  this.'  But  the 
next  verse  shows  that  the  lawyer  understood  our  Lord  to  imply  that 
he  had  not  thus  done.  As  the  failure  is  universal,  the  all-important 
question  is  :  Who  will  enable  us  to  do  this  ?  This  question  is  not  an- 
swered by  the  parable  which  follows.  Like  the  Sermon  on  the  Mount, 
it  is  an  exposition  of  the  law  and  a  preparation  for  the  gospel,  but  not  the 
gospel  itself. — In  John  6 :  29,  our  Lord  answers  a  similar  question  by 
speaking  of  faith  ;  but  this  lawyer  was  not  prepared  for  that.  He 
must  be  first  taught  his  failure  by  an  explanation  of  the  requirements 
of  the  law. 

Ver.  29.  But  he,  desiring  to  justify  himself,  to  declare  him- 
self righteous,  over  against  the  implied  charge.  He  would  defend 
himself  by  claiming  that  he  had  fulfilled  the  command  in  the  sense 
which  the  Jews  attached  to  the  term  'neighbor' — a  very  narrow  one, 
excluding  Samaritans  and  Gentiles. —"Who  is  my  neighbour? 
This  implies  :  '  I  have  fulfilled  the  requirement  according  to  our  view 
of  the  meaning ;  do  you  interpret  it  differently?'  The  question  did 
not  involve  direct  hostility,  but  a  half-awakened  conscience  and  some 
willingness  to  be  instructed,  though  a  self-righteous  desire  '  to  get  out 
of  the  difficulty'  was  the  leading  motive.  Some  think  that  he  intended 
to  ask  this  question  from  the  first,  and  that  'wishing  to  justify  him- 
self means  to  justify  his  putting  a  question  which  had  received  so 
simple  an  answer :  as  if  he  would  say :  my  question  is  not  yet  an- 
swered, the  main  point  is,  '  who  is  my  neighbor?'  But  this  supposes 
too  much. 

Ver.  30.  Made  answer.  Lit.,  'taking  up,'  i.  e.,  making  his 
question  the  basis  of  an  extended  reply. — A  certain  man.  A  Jew 
is  meant ;  but  this  is  not  made  prominent,  since  the  main  lesson  of 
the  parable  is  not  love  to  enemies,  but  love  to  man  as  such,  humanity, 


10:  31-33.]  LUKE  X.  167 

31  him,  and  departed,  leaving  him  half  dead.  And  by 
chance  a  certain  priest  was  going  down  that  way  :  and 
when  he  saw  him,  he  passed  by  on  the  other  side. 

32  And  in  like  manner  a  Levite  also,  when  he  came  to 
the  place,  and  saw  him,  passed  by  on  the  other  side. 

33  But  a  certain  Samaritan,  as  he  journeyed,  came  where 
he  was :  and  when  he  saw  him,  he  was  moved  with 

philanthropy. — "Was  going  down  from  Jerusalem  to  Jericho. 
The  journey  was  literally  •  down;'  but  it  was  usual  to  speak  of  'going 
up'  to  Jerusalem,  the  capital  city.  The  distance  was  about  one  hun- 
dred and  fifty  Roman  stadia,  or  seventeen  English  miles.  The  inci- 
dents of  the  story  are  all  probable,  as  is  usual  in  our  Lord's  parables. 
The  place  where  the  parable  was  uttered  may  have  been  quite  near 
the  region  between  Jerusalem  and  Jericho.  Certainly  it  was  not  in 
Galilee  or  Samaria,  but  in  Judaea  or  Perasa ;  and  the  latter  bordered 
on  Jericho. — Fell  among  robbers,  not,  'thieves,'  but  highway  rob- 
bers, who  were  numerous  in  that  vicinity.  The  road  lay  through  a 
wilderness.  According  to  Jerome,  it  was  called  the  red  or  bloody 
way,  and  in  his  time  a  Roman  fort  and  garrison  were  needed  there, 
for  the  protection  of  travellers.  This  man  is  represented  as  being 
literally  surrounded  by  such  robbers,  ■which  both  stripped  him, 
i.  e.,  of  everything  he  had,  and  beat  him,  probably  in  consequence 
of  his  resistance. — Leaving  him  half  dead.  Without  concern  as 
to  his  condition,  which  is  placed  last  to  show  his  need  of  speedy  help. 

Ver.  31.  By  chance.  In  the  language  of  common  life.  As  a 
fact,  most  opportunities  of  doing  good  come  as  it  were  'by  chance,' 
though  providentially  ordered  of  God. — A  certain  priest  was  go- 
ing, etc  The  naturalness  of  the  parable  is  remarkable.  Jericho  was 
a  priestly  city,  and  the  priests  would  go  to  and  from  Jerusalem  to 
perform  their  duties  in  the  order  of  their  courses.  The  case  is  more 
pointed,  if  this  one  is  regarded  as  coming  from  priestly  duty  in  the 
house  of  God. — He  passed  by  on  the  other  side.  Did  not  even 
stop  to  examine  the  man's  condition.  In  the  priest's  case,  pride  seems 
prominent.  In  thus  acting  he  disobeyed  the  spirit,  though  not  the 
letter  of  the  Mosaic  law  (Exod.  23:  4,  5;  Deut.  22:  1-4;  Isa. 
58:  7). 

Ver.  32.  In  like  manner  a  Levite  also.  An  inferior  minister 
of  the  law,  engaged  in  the  service  of  the  tempi*. — Came  to  the 
place,  etc.  The  English  word  '  beadle '  would  best  indicate  both  the 
Levite's  office  and  conduct. 

Ver.  33.  A  certain  Samaritan.  The  choice  of  a  Samaritan  to 
represent  this  character  shows  that  the  wounded  man  was  a  Jew;  but 
this  is  a  secondary  thought.  The  Samaritans  were  Gentiles  by  extrac- 
tion, but  with  the  Pentateuch  in  their  possession. — He  was  moved 


108  LUKE  X.  [10:  34-37. 

34  compassion,  and  came  to  him,  and  bound  up  his 
wounds,  pouring  on  them  oil  and  wine;  and  he  set 
him  on  his  own  beast,  and  brought   him   to  an    inn, 

35  and  took  care  of  him.  And  on  the  morrow  he  took 
out  two  l pence,  and  gave  them  to  the  host,  and  said, 
Take  care  of  him ;  and  whatsoever  thou  spendest 
more,  I,  when  I  come  back  again,  will  repay  thee. 

36  Which  of  these  three,  thinkest  thou,  proved  neighbour 

37  unto  him  that  fell  among  the  robbers  ?     And  he  said, 

1  See  marginal  note  on  Matt.  18:  28. 

■with  compassion.  From  tins  feeling  all  the  subsequent  actions 
flow.  The  first  step  in  becoming  'good  Samaritans'  is  to  obtain  this 
feeling.  But  law,  good  resolutions,  beautiful  moral  examples,  and  the 
whole  array  of  human  contrivances  fail  to  create  it.  It  is  learned 
from  Christ.  '  Mark  the  beautiful  climax.  First  the  compassionate 
heart,  then  the  helping  hand,  next  the  ready  foot,  finally  the  true- 
hearted  charge.'    Van  Oosterzee. 

Ver.  34.  Pouring  on  them  oil  and  wine.  The  usual  remedies 
for  wounds  in  the  East. — On  his  own  beast.  So  that  he  walked 
himself.  True  philanthropy  involves  self-sacrifice.  —  An  inn.  A 
different  word  from  that  used  Matt.  2:  7.  Evidently  an  inn,  in  our 
sense  of  the  word,  and  not  a  caravanserai. 

Ver.  35.  He  took  out.  Vivid  narration. — Two  pence.  Roman 
denarii.  The  value  of  the  'denarius'  has  been  variously  estimated, 
from  seven  and  a  half  to  eight  and  a  half  pence  English  (fifteen  to 
seventeen  cents).  The  sum  was  sufficient  to  meet  the  man's  necessi- 
ties for  some  days  at  least. — I.  This  is  emphatic. — When  I  come 
back  again.  It  has  been  inferred  from  this  that  the  Samaritan  was 
a  travelling  merchant,  who  would  soon  return. 

Ver.  36.  Proved  neighbor  unto  him  that  fell  among  the  rob- 
bers? The  original  implies  a  permanent  condition;  the  result  of 
what  had  been  done.  Our  Lord  takes  the  matter  out  of  the  reach  of 
previous  circumstances  of  nationality  and  religion,  and  compels  a 
reply  on  the  ground  of  what  had  been  done.  Further,  the  lawyer 
had  asked:  'Who  is  my  neighbor?'  i  e.,  whom  I  should  love.^  A 
direct  counter-question  would  have  been :  Whom  did  the  Samaritan 
regard  as  his  neighbor?  But  our  Lord  inverts  the  question,  because 
the  relation  of  '  neighbor'  is  a  mutual  one,  and  also,  because  He  wished 
to  hold  up  the  active  duty  of  the  despised  Samaritan. 

Ver.  37.  He  that  shewed  mercy  ('the  mercy'  just  spoken  of) 
on  him.  The  conclusion  is  irresistible  ;  but  the  lawyer  does  not  call 
him  '  the  Samaritan.'— Go,  and  do  thou  likewise.  The  lawyer 
was  taught  how  one  really  becomes  the  neighbor  of  another,  namely, 


10:  37.]  LUKE  X.  ir,0 

He  that  shewed  merev  on  him.     And  Jesus  said  unto 
him,  Go,  and  do  thou  likewise. 

by  active  love,  irrespective  of  nationality  or  religion.  His  question, 
1  Who  is  my  neighbor?'  was  answered :  He  to  whom  you  ought  thus  to 
show  mercy  in  order  to  become  his  neighbor,  is  your  neighbor.  The 
question  is  answei'ed  once  for  all.  All  are  our  neighbors,  when  we 
have  thus  learned  ich'it  we  owe  to  man  as  men. 

The  main  lesson  of  the  parable  is  one  of  philanthropy  manifesting 
itself  in  humane,  self-sacrificing  acts,  to  all  in  need,  irrespective  of  all 
other  human  distinctions.  All  through  the  Christian  centuries,  this 
lesson  has  been  becoming  more  and  more  prominent,  but  has  never  of 
itself  made  men  philanthropic.  He  who  taught  the  lesson  can  and 
does  give  strength  to  put  it  into  practice.  In  the  highest  sense  our 
Lord  alone  has  perfectly  set  forth  the  character  of  the  Good  Samaritan. 
The  best  example  of  what  we  call  'humanity'  must  necessarily  be 
found  in  '  the  Son  of  man.'  The  love  of  Christ  is  both  the  type  and 
the  source  of  this  love  to  our  neighbor.  This  truth  has  led  to  an  alle- 
gorical interpretation  of  the  parable.  This  interpretation,  which  has 
been  a  favorite  from  the  early  centuries,  is  suggestive  and  in  accord- 
ance with  revealed  truth,  though  probably  not  the  truth  our  Lord 
reveals  here.  According  to  this  view,  the  traveller  represents  the  race 
of  Adam  going  from  the  heavenly  city  (Jerusalem)  to  the  accursed  one 
(Jericho,  Josh.  6:  26)  ;  the  robbers,  Satan  and  his  agents;  the  state 
of  the  traveller,  our  lost  and  helpless  condition  by  nature,  '  half  dead  ' 
(being  sometimes  urged  against  the  doctrine  of  human  inability) ;  the 
priest  and  Levite,  the  inefficacy  of  the  law  and  sacrifice  to  help  us ; 
the  Good  Samaritan,  our  Lord,  to  whom  the  Jews  had  just  said  (John 
8:  48):  '  Say  we  not  well  that  thou  art  a  Samaritan,  and  hast  a  devil?' 
the  charge  to  the  inn-keeper,  the  charge  to  His  ministers,  the  pro- 
mised return,  the  second  Advent.  Some  go  further  and  make  the  inn 
represent  the  Church ;  the  two  denarii,  the  two  sacraments,  etc. 
Such  analogies  are  not  interpretations. — Finally,  this  parable  refers  to 
love  of  man  as  man,  not  to  Christian  love  of  the  brethren.  A  zeal  for 
the  latter,  which  overlooks  the  former,  becomes  Pharisaical.  The 
parable,  moreover,  represents  the  humanity  as  exercised  by  one  in 
actual  doctrinal  error,  and  the  inhumanity  by  those  who  were  nearer 
the  truth,  orthodax  Jews.  Our  Lord  could  not  mean  to  show  how 
good  deeds  resulted  from  holding  error,  and  bad  deeds  from  hold- 
ing the  truth ;  though  such  an  inference  is  frequently  forced  on 
the  passage.  The  Samaritan  is  brought  in,  not  because  of  his  theo- 
logical views,  but  because  he  belonged  to  a  race  despised  and  hated 
by  the  Jews,  so  as  to  give  point  to  a  lesson  meant  for  a  Jew.  At 
the  same  time  our  Lord  does  show  us  that  one  in  speculative  error 
may  be  practically  philanthropic,  and  one  holding  proper  religious 
theories  may  be  really  inhuman.  The  former  is  certainly  the  better 
man. 


170  LUKE  X.  [10:  38-40. 

Chapter  10:  38-42. 
Our  Lord  in  the  House  of  Martha  and  Mary. 

38  Now  as  they  went  on  their  way,  lie  entered  into  a 
certain  village:  and  a  certain  woman  named  Martha 

39  received  him  into  her  house.  And  she  had  a  sister 
called  Mary,  which  also  sat  at  the  Lord's  feet,  and 

40  heard  his  word.  But  Martha  was  l cumbered  about 
much  serving;  and  she  came  up  to  him,  and  said, 
Lord,  dost  thou  not  care  that  my  sister  did  leave  me 
to  serve  alone?  bid  her  therefore  that  she  help  me. 

1  Gr   distracted. 

Our  Lord  in  the  House  of  Martha  and  Mary,  vers.  38-42. 

Peculiar  to  Luko.  There  can  be  little  doubt  that  the  persons  here  spoken  of  were 
the  sisters  of  Lazarus,  that  the  place  was  Bethany,  and  the  time  near  the  Feast  of  Dedi- 
cation. The  two  persons  have  not  only  the"  same  names,  but  the  same  characters,  as 
the  two  sisters  described  in  John  11, 12.  It  is  no  objection  that  so  well  known  a  person 
as  Lazarus  is  not  mentioned.  Against  placing  the  incident  at  Bethany,  it  has  been 
urged  that  Luke  represents  it  as  taking  place  on  a  journey  from  Galilee  to  Jerusalem, 
and  before  Jericho  was  reached  (chap.  18:  35).  But  from  John's  Gospel,  which  tells 
us  that  these  sisters  lived  in  Bethany  (John  11  :  1),  we  also  learn  that  about  this  time 
our  Lord  visited  Jerusalem  (at  the  Feast  of  Dedication).  Bethany  was  near  to  Jerusa- 
lem (about  an  hour's  walk),  and  a  frequent  place  of  resort  for  our  Lord;  doubtless 
this  family  often  received  Uim  there. 

Ver.  38.  As  they  went  on  their  way.  During  the  great 
journey  from  Galilee  to  Jerusalem,  spoken  of  in  this  part  of  the  Gos- 
pel.— A  certain  village.  Luke  does  not  say  Bethany.  The  name 
is  far  more  familiar  to  us  than  it  would  have  been  to  Theophilus. — 
Martha.  The  name  means  'lady,'  answering  to  the  Greek  word  used 
in  2  John  1 :  5. — Into  her  house.  She  was  probably  the  elder  sis- 
ter, and  hence  the  hostess.  There  is  no  proof  that  she  was  a  widow, 
or  the  wife  of  Simon  the  leper  (see  Matt.  26:  6).  In  this  first  mention 
of  her,  as  receiving  our  Lord,  doubtless  with  great  joy,  we  have  an 
intimation  of  her  character. 

Ver.  39.  Mary.  The  woman,  whose  subsequent  act  of  love  was 
promised  a  memory  as  wide  as  the  spread  of  the  gospel  (Matt.  2(3:  13). 
— Sat  at  the  Lord's  feet.  (The  reading  here  followed  is  sustained 
by  five  of  the  six  oldest  Greek  manuscripts,  and  by  the  best  versions.) 
Not  as  He  reclined  at  table,  for  the  meal  was  not  yet  ready,  but  as  a 
willing  disciple. 

Ver.  40.  But  Martha  was  cumbered  (distressed,  harassed) 
about  much  serving.     This  was  an  honored  guest,  and  Martha 


10:  41,  42]  LUKE  X.  171 

41  But  the  Lord  answered  and  said  unto  her,  l  Martha, 
Martha,  thou  art  anxious  and  troubled  about  many 

42  things:  2but  one  thing  is  needful:  for  Mary  hath 
chosen  the  good  part,  which  shall  not  be  taken  away 
from  her. 

1  A   few  ancient  authorities  read  Martha,  Martha,  thou  art  troubled;  Mary  hath 
chosen,  etc.  2  Many  ancient  authorities  read  but  few  things  are  needful,  or  one. 

did  what  most  women  of  her  character  do  in  such  circumstances,  bus- 
tled to  prepare  an  entertainment,  overdoing  the  matter,  no  doubt. 
The  application  of  this  incident  to  spiritual  things,  made  afterwards 
by  our  Lord,  involves  no  figure.  Bustling  people  are  bustling  in  reli- 
gion, just  as  they  are  in  the  kitchen  or  work-shop. — Came  up  to 
him.  Probably  from  another  room,  since  Luke  uses  a  word  which 
implies  a  sudden  appearance. — Lord,  dost  thou  not  care.  She 
takes  it  for  granted  that,  as  soon  as  the  case  is  stated,  the  Lord  will 
send  Mary  to  help  her.  Busy,  restless  Christians  are  constantly 
thinking  that  the  Lord  approves  their  conduct  more  than  that  of  the 
quieter  class :  they  are  perfectly  conscientious  in  disturbing  those 
who  sit  as  pupils  at  the  Lord's  feet. —Did  leave  me  to  serve 
alone.  This  suggests  that  Mary  had  been  helping  her  sister,  but  felt 
that  she  could  use  the  time  more  profitably. 

Vcr.  41.  Martha,  Martha.  The  repetition  indicates  reproof; 
but  the  tone  is  still  one  of  affection. — Thou  art  anxious  and 
troubled.  The  first  word  refers  more  to  internal  anxiety,  the  second 
to  the  external  bustle ;  both  together  describe  the  habit  of  such  a 
character. — About  many  things.  This  may  have  been  suggested 
by  Martha's  wish  to  present  a  variety  on  her  table;  our  Lord  hintin^ 
that  a  simpler  preparation  was  all  that  was  needful.  But  this  is  not 
the  meaning  of  the  passage,  which,  as  the  next  verse  shows,  refers  to 
spiritual  things.  Yet  the  bustling  about  the  many  things  in  the  kit- 
chen was  but  a  sign  of  the  bustling  about  many  things  in  her  religious 
life.  The  '  few  ancient  authorities '  referred  to  in  margin  ( l )  are  :  D, 
several  Latin  manuscripts,  and  very  few  fathers. 

Ver.  42.  But  one  thing  is  needful.  The  marginal  reading  is 
supported  by  most  of  the  very  ancient  manuscripts,  but  seems  to  be 
an  incorrect  explanatory  gloss  of  the  early  copyists.  '  But '  is  not 
equivalent  to  'only;'  it  marks  the  contrast  with  the  preceding  verse. 
One  thing  is  needful  as  the  proper  object  of  the  anxiety  and  careful- 
ness which  we  may  manifest  in  receiving  the  Lord.  A  reference  to 
one  dish  is  trivial. — For  Mary  hath  chosen, etc.  Mary's  choice 
proved  what  the  'one  thing'  was,  and  that  anxiety  about  the  'many' 
others  was  unnecessary. — The  good  part,  chosen  by  her,  in  receiving 
the  Saviour,  was  :  undivided  devotion  to  His  word,  the  feeding  on  the 
bread  of  life  by  faith,  which  cometh  by  hearing.  In  the  highest  sense 
the  good  part  is  the  spiritual  reception  of  Christ  Himself,  in  contrast 


172  LUKE  XI.  [11:  1. 

Chapter  11  :  1-13. 

Lessons  in  Prayer. 

11 :  l  And  it  came  to  pass,  as  he  was  praying  in  a  cer- 
tain place,  that  when  he  ceased,  one  of  his  disciples 
said  unto  him,  Lord,  teach  us  to  pray,  even  as  John 

with  all  bustling  works,  excited  defences  of  the  truth,  and  over-zeal- 
ousness  for  what  is  external  in  any  and  every  form. — Which,  'of 
such  a  kind  as.' — Shall  not  be  taken  away.  The  possession  of 
this  'part'  is  eternal.  Both  of  these  women  loved  the  Saviour;  Mar- 
tha is  not  the  type  of  a  worldly  woman,  nor  is  the  'one  thing'  con- 
version. They  represent  two  classes  of  Christians,  which  have  always 
been  found  in  the  Church.  But  our  Lord's  judgment  in  regard  to  the 
two  classes  is  often  reversed.  The  two  mistakes  are:  (1)  Slighting 
proper  Christian  work,  under  the  thought  of  sitting  at  Jesus'  feet. 
But  doing  good  is  sitting  at  His  feet.  He  rebukes  only  the  overdoing 
of  iv hat  is  good  at  the  expense  of  what  is  better.  Mary,  in  her  love,  made 
no  such  mistake.  For  when  the  crisis  drew  near,  it  was  of  her  that 
the  Lord  said  :  '  She  hath  wrought  a  good  work  upon  me '  (Matt.  26  : 
10).  (2)  A  more  common  mistake  is  that  of  supposing  that  those  of 
quieter,  more  contemplative  temper,  are  not  doing  their  duty,  are 
casting  reproach  on  their  Christian  character,  because  they  do  not 
bustle  through  the  many  prevalent  methods  of  church  activity.  This 
is  Martha's  mistake  (ver.  40).  Bustling  philanthropy  should  note 
that  this  story  follows  the  parable  of  the  good  Samaritan. 

Lessons  in  Prayer,  vers.   1-13. 

Comp.  Matt.  6:  9-15;  7:  7  11.  The  time  and  place  of  the  following  incident  are 
indefinite;  but  it  cannot  be  a  part  of  the  Sermon  on  the  Mount,  put  out  of  its  place. 
A  definite  occasion  is  stated  in  ver.  1,  and  vers.  5-8,  which  are  connected  in  time  with 
this  paragraph,  are  not  found  anywhere  else.  The  allusion  to  John  the  Baptist  (im- 
plying his  death)  points  to  a  later  date  than  that  of  the  Sermon  on  the  Mount.  The 
place  may  have  been  in  the  neighborhood  of  Bethany,  possibly  on  the  3Imint  of  Olives. 

Ver.  1.  In  a  certain  place.  Our  Lord  was  wont  to  pray  in  moun- 
tains, hence  the  conjecture  as  to  the  Mount  of  Olives. — Even  as  John 
also  taught  (was  wont  to  teach)  his  disciples.  We  learn  of  this 
habit,  in  itself  a  very  probable  one,  from  this  remark  alone. — The 
marginal  notes  of  the  R.  V.  show  that  very  early  there  was  an  effort 
to  make  the  form  of  prayer  occurring  here  nearly  identical  with  that 
found  in  Matthew.  The  brief  form  in  the  text  of  the  R.  V.  is  sustained 
by  Aleph  (except  in  one  clause),  B,  L,  and  by  the  Vulgate.  In  the 
case  of  each  omitted  clause,  other  witnesses  can  be  cited  to  support  the 
Revisers.  That  each  Evangelist  wrote  the  same  form  seems  impossible. 
Luke  wrote  after  Christianity  had  made  considerable  progress ;  the 


11:  2-4.]  LUKE  XI.  173 


2  also  taught  his  disciples.  And  he  said  unto  them, 
Wheo  ye  pray,  say,  l Father,  Hallowed  be  thy  name. 

3  Thy  kingdom  come.2     Give  us  day  by  day  3our  daily 

4  bread.*  And  forgive  us  our  sins;  for  we  ourselves 
also  forgive  every  one  that  is  indebted  to  us.  And 
bring  us  not  into  temptation.4 

1  Many  ancient  authorities  read  Our  Father,  which  art  in  heaven.    Sen  Matt.  6:  0. 
s  Many  ancient  authorities  add  Thy  will  be  done,  us  in  he  u-en,  so  on  earth.  See  Matt.  6: 10. 

3  Gr.  <.)»/•  bread  for  the  coming  d  ty. 

*  Let  the  margin  road,  Or.  our  bread  for  the  coming  day,  or,  our  needful  bread. — Am.  Com. 

*  Many  ancient  authorities  add  but  deliver  us  from  the  evil  one   (or,  from  ecil).     See 

Matt.  6:  13. 

two-fold  form  indicates  that  in  his  day  the  Lord's  Prayer  was  not  yet 
in  universal  use  as  a  form  of  prayer.  It  is  impossible  to  say  how  early 
the  liturgical  use  of  it  began.  If  our  Lord  gave  but  one  form,  the 
briefer  was  probably  enlarged  into  the  longer  one ;  but  it  is  almost 
certain  that  both  were  given. 

Ver.  2.  When  ye  pray,  say.  The  view  that  this  was  spoken  on 
a  second  occasion  (after  the  Sermon  on  the  Mount)  implies  that  the 
prayer  is  a  model,  not  a  stereotyped  form. — Father.  This  word  in- 
dicates the  distinctive  characteristic  of  the  prayer,  over  against  even 
the  best  petitions  of  the  pious  Israelite.  The  filial  tone,  which  per- 
vades this  prayer,  is,  however,  thoroughly  Christian.  Only  through 
Christ  can  we  truly  call  God  'Father;'  comp.  Rom.  8:  15;  Gal.  4:  6. 
— Hallowed  be  thy  name.  This  is  first:  '  Of  the  five  petitions 
which  the  Lord's  Prayer  includes  in  Luke,  two  bear  directly  on  the 
cause  of  God — they  stand  at  the  head;  three  to  the  wants  of  men — 
they  occupy  the  second  place.  This  absolute  priority  given  to  Divine 
interests  implies  an  emptying  of  ourselves,  a  heavenly  love  and  zeal, 
which  are  not  natural  to  man,  and  which  suppose  in  us  the  heart  of  a 
true  child  of  God,  occupied  above  all  things  with  the  interests  of  his 
heavenly  Father'  (Godet). — Thy  kingdom  come.  This  petition  is 
not  for  some  outward  change  alone,  but  for  that  full  perfection  of  God's 
rule  among  men  which  will  result  from  the  internal  operations  of  the 
Spirit ;  comp.  the  addition :  '  Thy  will  be  done,'  etc.  See  on  Matt. 
6:   10. 

Ver.  3.  Give  us  day  by  day  (Matthew:  'this  day')  our  daily 
bread.  The  various  views  of  the  word  rendered  'daily'  are  indicated 
in  the  text  and  margin  (English  and  American)  of  the  R.  V.  Of  these, 
the  explanation  of  the  American  Company  seems  the  most  satisfactory  : 
needful,  sufficient  for  our  physical  wants.  A  reference  to  the  true 
heavenly  bread  is  suggested,  but  not  expressed. 

Ver.  4.  And  forgive  us  our  sins.  'St.  Luke  uses  the  word 
"sins,"  as  being,  perhaps,  more  adapted  to  the  minds  of  his  Gentile 
readers,  while  he  retains  the  primary  idea  of  St.  Matthew's  term  in 
the  words:   "every  one  that  is  indebted  to  us"'  (Plumptre). — For 


174  LUKE  XI.  [11:5-7. 

5  And  he  said  unto  them,  Which  of  you  shall  have  a 
friend,  and  shall  go  unto  him  at  midnight,  and  say  to 

6  him,  Friend,  lend  me  three  loaves ;  for  a  friend  of 
mine  is  come  to  me  from  a  journey,  and  I  have  nothing 

7  to  set  before  him ;  and  he  from  within  shall  answer 
and  say,  Trouble  me  not :  the  door  is  now  shut,  and 
my  children  are  with  me  in  bed ;  I  cannot  rise  and 

we  ourselves  also  forgive;  'this  is  our  own  practice.'  More 
strongly  expressed  than  in  Matthew. — Every  one  that  is  indebted 
to  us.  We  cannot  forgive  '  sins,'  as  such,  that  belongs  to  God ;  but  only 
as  obligations  from  man  to  man  represented  by  the  commercial  phrase 
'indebted.' — And  bring  us  not  into  temptation.  'Bring'  has 
been  substituted  for  'lead,'  here  and  in  Matthew  (R.  V.),  since  the 
verb  is  thus  rendered  (A.  V.)  in  every  other  instance.  The  clause: 
'but  deliver  us  from  the  evil  one'  (see  margin)  explains  this  petition, 
as  referring  to  such  temptation  as  would  leave  us  in  the  power  of  the 
evil  one.  (The  discussion  awakened  by  the  rendering :  '  the  evil  one,' 
serves  to  confirm  the  position  of  the  Revisers.) — The  doxology,  which 
is  properly  rejected  in  Matt.  6:  13,  has  never  found  a  place  here. 
In  the  plural  form  ('  we,'  'us')  there  is  an  intimation  of  the  fraternal 
feeling  which  is  the  proper  result  of  the  filial  position  recognized  in 
the  very  addresses.  Thus  the  prayer  implies  supreme  love  to  God, 
unselfish  love  of  others. 

Ver.  5.  Which  of  you  shall  have?  The  question  is:  what 
will  happen  in  these  supposed  circumstances?  The  argument  of  this 
parable  is :  'If  selfish  man  can  be  won  by  prayer  and  importunity  to 
give,'  'much  more  certainly  shall  the  bountiful  Lord  bestow'  (Trench). 
As  in  the  similar  parable  of  the  unjust  judge'  (chap.  18:  1-8),  the 
purpose  is,  not  only  to  enjoin  and  encourage  persevering  prayer,  but  to 
declare  the  certainty  that  prayer  will  be  heard  (vers.  9-13). — Three 
loaves.  One  for  the  traveller,  one  for  himself,  to  eat  with  his  guest, 
and  one  that  there  might  be  abundance.  Allegorical  interpretations 
abound,  but  must  be  accepted  with  caution.  A  reference  to  the  Bread 
of  Life  is  most  probable. 

Ver.  6.  From  a  journey.  At  night,  when  it  was  pleasanter  to 
travel  in  a  hot  country.  The  request  here  is  for  another,  hence  the 
parable  illustrates  intercessory  prayer ;  yet  one  of  the  loaves  is  for  him 
who  asks.  The  hungry  traveller  coming  at  night  to  one  who  cannot 
satisfy  him  may  represent  the  awaking  of  spiritual  hunger  in  the  soul, 
but  such  an  interpretation  cannot  be  insisted  upon. 

Ver.  7.  Trouble  me  not.  The  half-vexed  tone  is  true  to  nature. 
The  one  asked  is  selfish,  and  his  reluctance  is  real.  But  God's  reluc- 
tance is  apparent  only,  and  even  this  appearance  arises  from  reasons 
which  work  for  our  best  good.  This  contrast  is  borne  out  by  ver.  13. 
— The   door  is  now  shut.     Barred  too,  as  the  original  implies. — 


11:  8-11.]  LUKE  XL  175 

8  give  thee  ?  I  say  unto  you,  Though  he  will  not  rise 
and  give  him,  because  he  is  his  friend,  yet  because  of 
his  importunity  he  will  arise  and  give  him  *as  many 

9  as  he  needeth.  And  I  say  unto  you,  Ask,  and  it  shall 
be  given  you ;  seek,  and  ye  shall  find  ;  knock,  and  it 

10  shall  be  opened  unto  you.  For  every  one  that  asketh 
receiveth ;  and  he  that  seeketh  findeth ;  and  to  him 

11  that  knocketh  it  shall  be  opened.  And  of  which  of 
you  that  is  a  father  shall  his  son  ask  2a  loaf,  and  he 
give  him  a  stone?  or  a  fish,  and  he  for  a  fish  give  him 

1  Or,  whatsoever  things.  2  Some  ancient  authorities  omit  a  loaf  and  he  give  him  a  stone  f  or. 

My  children  are  -with  me  in  bed,  having  gone  to  bed,  and  re- 
maining there. — I  cannot,  i.  e.,  'will  not,'  because  of  the  trouble  of 
unbarring  the  door,  and  the  danger  of  disturbing  the  children,  whose 
repose  is  more  to  him  than  his  friend's  request.  The  father  is  natu- 
rally introduced,  and  represents,  better  than  the  mother,  in  such  a 
parable,  the  heavenly  Father  we  should  importune. 

Ver.  8.  Importunity,  lit.,  'shamelessness.'  The  persistent  knock- 
ing and  asking,  unshamed  by  refusal,  not  ashamed  to  endure,  is  thus 
brought  out. 

Vers.  9,  10.  This  part  of  the  discnurse  can  scarcely  have  been  taken 
from  the  Sermon  on  the  Mount  (Matt.  7:  7,  8);  since  it  directly 
applies  the  lesson  of  the  preceding  parable,  namely,  that  God  will,  even 
when  He  seems  to  delay,  hear  and  answer  prayer.  The  law  of  His 
kingdom  is  here  laid  down  in  literal  terms.  There  is  a  climax  in  the 
terms :  ask— seek — knock.  The  last  is  apt  in  view  of  the  persis- 
tence of  the  man  in  the  parable.  '  The  perseverance  in  prayer  which 
the  Saviour  commands  on  this  occasion  must  be  well  distinguished 
from  the  praying  without  ceasing  of  which  Paul  speaks  (1  Thess.  5: 
17).  The  latter  is  a  continual  prayerfulness  and  living  of  the  soul  in 
dependence  upon  God,  even  when  it  has  nothing  definite  to  entreat. 
The  former,  on  the  other  hand,  is  persevering  prayer  for  something 
which  one  does  not  immediately  receive,  but  as  to  which,  nevertheless, 
we  may  expect  that  God  will  give  it  to  us  in  His  own  time  and  way, 
Luke  18:   1-8'  (Van  Oosterzee). 

Ver.  11.  And  of  which,  etc.  The  somewhat  peculiar  form  of 
the  original  may  be  thus  translated :  '  And  of  which  of  you  that  is  a 
father,  shall  his  son  ask  a  loaf,  and  he  give  him  a  stone?  or  a  fish, 
and  he  for  a  fish  give  him  a  serpent?  or  shall  ask  an  egg,  and  he  give 
him  a  scorpion?'  This  also  occurs  in  a  slightly  different  form  in  Matt. 
7:  9,  10.  The  habits  of  a  human  father  are  introduced  to  show  God's 
greater  willingness. — A  loaf.  The  loaves  or  cakes  used  in  the  East  at 
that  time  resembled  a  smooth  flat  stone,  so  that  the  question  does  not 
mean,  will  he  deny  him  ?  but,  will  he  deceive  his  son  by  giving  him 


176  LUKE  XI.  [11:  12,  13. 

12  a  serpent?     Or  if  he  shall  ask  an  egg,  will  he  give 

13  him  a  scorpion?  If  ye  then,  being  evil,  know  how 
to  give  good  gifts  unto  your  children,  how  much  more 
shall  your  heavenly  Father  give  the  Holy  Spirit  to 
them  that  ask  him? 

what  is  no  use  to  him,  and  only  in  appearance  what  he  asked  for. 
The  human  father  will  give  'good  gifts'  (ver.  13). — Serpent.  Here 
the  thing  spoken  of  is  hurtful.  A  human  father  will  not  deceive  in 
his  gifts,  nor  will  he  knowingly  injure  his  son  by  what  he  gives. 

Ver.  12.  An  egg  .  .  a  scorpion.  This  verse  is  peculiar  to  Luke; 
but  it  is  only  a  repetition,  through  a  new  figure,  of  the  latter  part  of 
ver.  11.     Human  fathers  do  not  give  such  gifts. 

Ver.  13.  If  ye  then,  being  evil.  Our  Lord  assumes  that  men 
are  naturally  sinful,  and  thus  brings  out  by  contrast  the  greater  cer- 
tainty as  to  what  God  will  do.  Since  lie  says  'ye,'  not,  'we,'  this 
assumption  would  be  presumption  in  any  other  than  the  sinless  Son 
of  God. — To  give  good  gifts.  Though  men  are  depraved,  even  in 
their  selfishness,  this  is  the  rule. — How  much  more.  The  differ- 
ence is  infinite ;  yet  a  Christian  life  is  always  affording  practical  in- 
struction as  to  'how  much  more'  we  can  trust  God  to  hear  and  answer. 
— Your  heavenly  Father,  lit.,  'Father  from  heaven,'  implying 
His  coming  down  to  us  with  His  blessings  Opposed  to  the  useless 
and  hurtful  things  which  earthly  parents  will  not  give  to  their  children 
asking  for  food,  is  the  Holy  Spirit.  From  the  conduct  of  these 
parents,  our  Lord  deduces  the  certainty  that  our  Heavenly  Father  will 
bestow  this  highest,  best  gift  upon  His  asking  children.  As  this  is 
equivalent  to  'good  things'  (Matt.  7:  11),  we  may  infer  that  all  that 
is  good  for  us  is  in  a  certain  sense  included  in  this  one  gift ;  for  what- 
ever we  receive  is  only  blessed  as  it  is  sanctified  by  the  Holy  Spirit's 
influence  in  us.  This  is  better  than  to  find  here  the  lesson,  that  we 
may  expect  unconditional  answers  to  prayers  for  spii-itual  gifts,  only 
conditional  answers  to  other  petitions.  It  is  difficult  to  discriminate  in 
this  way  between  what  is  spiritual  and  what  is  not;  and  petitions  for 
the  former  might  also  be  prompted  by  selfishness.  In  all  cases  we 
must  submit  to  our  Father's  wisdom  the  question  of  what  is  good. 
Else  we  may  totally  misunderstand  His  best  gifts,  deeming  the  loaf  lie 
gives  a  ftone,  the  fish  a  serpent,  and  the  egg  a  scorpion.  Misused  as 
well  as  misunderstood,  His  gifts  may  become  what  we  have  deemed 
them. — To  them  that  ask  him.  This,  too,  conditions  the  promise. 
We  must  ask,  for  He  has  so  appointed.  Trust  and  prayer  help  each 
other.  The  Saviour  has  nothing  to  say  of  objections  to  prayer.  Since 
God  is  a  Person  and  a  Father,  prayer  is  a  matter  of  course.  The  great 
matter  is  not  to  prove  that  prayer  is  possible,  but  to  believe  in  our 
heavenly  Father.  When  we  do,  we  must  pray.  In  teaching  the  deaf 
mutes  how  to  communicate  with  others,  the  first  thing  is  to  teach  thern 


11:  14-16.]  LUKE  XL  177 

Chapter  11:  14-26. 

TJie  Healing  of  a  Dumb  Demoniac,  and  the  Opposition 
of  the  Pharisees. 

14  And  he  was  casting  out  a  *  devil  tchich  was  dumb. 
And  it  came  to  pass,  when  the  l devil  was  gone  out, 
the  dumb  man  spake ;  and  the  multitudes  marvelled. 

15  But  some  of  them  said,  2By  Beelzebub  the  prince  of 
'  16  the  3  devils  casteth  he  out 3  devils.    And  others,  tempt- 

1  Gr.  demon.  2  Or,  In.  3  Gr.  demons. 

to  trust  their  teacher.  So  with  us  who  by  nature  are  deaf  mutes  in 
our  intercourse  with  God.  Christ  is  the  Teacher;  if  we  trust  Him,  we 
can  easily  learn  of  Him  what  and  how  and  why  to  pray.  All  doubts 
will  vanish  as  we  pray,  and  we  can  from  our  experience  declare  the 
truth  of  our  Lord's  words. 

The  Healing  of  a  Dumb  Demoniac,  and  the  Opposition  of  the  Pharisees, 

vers.  14-26. 

Parallel  passages  :  Matt.  12  :  22-30,  43-45 ;  Mark  3 :  22-27.  Some  have  supposed 
that  Luke  gives  the  exact  position,  and  not  the  other  two  Evangelists.  But  it  is  more 
difficult  to  reconcile  the  accounts  on  this  supposition.  "We  accept  the  position  assigned 
by  Matthew  and  Mark :  between  the  message  from  John  the  Baptist  and  the  discourse 
in  parables.  The  incidents  mentioned  in  chaps.  7:  36 — 8:  3,  probably  immediately 
preceded.  The  events  next  succeeding  seem  to  have  been  those  which  follow  in  this 
Gospel,  so  that  a  large  portion  of  the  narrative,  from  chap.  11 :  14  to  chap.  12 :  56  (ac- 
c  trdicg  to  others,  to  chap.  13  :  9  ,  is  placed  by  Luke  out  of  its  position  in  the  history  as  a 
xcholc ;  the  events,  however,  being  properly  placed  within  the  passage  itself. 

Ver.  14.  And  he  was  casting  out.  Indefinite  as  to  time. — A 
devil  •which  was  dumb,  or,  'a  dumb  demon.'  The  R.  V.  follows 
the  reading  of  Aleph,  A,  B,  L,  and  good  versions.  The  man  was  dumb ; 
the  dumb  man  spake. 

Ver.  15.  Some  of  them  said.  'The  Pharisees'  (Matthew),  'the 
scribes  which  came  down  from  Jerusalem'  (Mark).  Luke  omits  the 
language  of  the  people,  which  called  forth  this  expression  of  hostility ; 
Matthew's  more  definite  statement  on  the  latter  point  would  require 
the  mention  of  the  hostile  class. — By  (or,  'in')  Beelzebub,  etc. 
The  Greek  word  is  '  Beelzebul,'  in  all  the  instances  ;  comp.  Mark  3  : 
22.  '  Beelzebub '  was  the  name  of  a  Philistine  idol  i '  lord  of  flies ' ), 
so  Josephus.  '  Beelzebul '  is  cither  an  insulting  form  of  the  same 
name,  meaning  'lord  of  dung,'  or  it  may  mean  'lord  of  the  habitation.' . 
In  any  rase  Satan  is  referred  to,  and  the  miracles  were  ascribed  to 
the  result  of  fellowship  with  ('in')  the  prince  of  the  devils. 

Ver.  1G.     A  sign  from  heaven.     Matthew  places  this  at  a  later 
12 


178  LUKE  XI.  [11:  17-21. 

17  ing  him,  souglit  of  him  a  sign  from  heaven.  But  he, 
knowing  their  thoughts,  said  unto  them,  Every  king- 
dom divided  against  itself  is  brought  to  desolation ; 

18  *and  a  house  divided  against  a  house  falleth.  And  if 
Satan  also  is  divided  against  himself,  how  shall  his 
kingdom  stand?  because  ye  say  that  I  cast  out 2 devils 

19  3by  Beelzebub.  And  if  I  3by  Beelzebub  cast  out 
2 devils,  by  whom  do  your  sons  cast  them  out?  there- 

20  fore  shall  they  be  your  judges.  But  if  I  by  the 
finger  of  God  cast  out 2  devils,  then  is  the  kingdom  of 

21  God  come  upon  you.  When  the  strong  man  fully 
armed  guardeth  his  own  court,  his  goods  are  in  peace : 

1  Or,  house  falleth  upon  house.  2  Gr.  demons.  3  Or,  in. 

point  in  the  narrative,  and  with  more  exactness.  But  both  the  accu- 
sation and  demand  were  made  at  the  same  interview  ;  see  vers.  29-32. 

Ver.  17.  But  he,  knowing  their  thoughts,  etc.  The  reply 
of  our  Lord  to  the  charge  of  the  Pharisees  is  given  by  all  three  Evan- 
gelists in  substantially  the  same  terms. — Every  kingdom  divided 
against  itself,  etc.  The  argument  is  a  plain  one :  any  organization 
which  is  so  divided  as  to  defeat  its  own  aims  is  thereby  destroyed. — 
And  a  house  divided  against  a  house  falleth.  The  marginal 
rendering :  '  and  house  falleth  upon  house,'  carries  out  the  figure  of 
the  desolated  kingdom.  Meyer  insists  upon  this  view  ;  but  the  R.  V. 
gives  it  the  second  place. 

Ver.  18  applies  the  figure  to  the  case  in  hand. — Satan  is  every- 
where in  the  New  Testament  regarded  as  a  person. 

Ver.  19.  By  whom  do  your  sons  (i.  e.,  'pupils')  cast  them 
out  ?  The  argument,  as  against  the  objectors,  holds  good  whether 
the  Jews  really  cast  out  demons  or  not.  'Sons'  probably  means 
'pupils.'  Whatever  they  may  have  accomplished,  we  may  say  with 
Godet:  'To  ascribe  the  imperfect  cures  to  God,  and  to  refer  the  perfect 
cures  to  the  devil — what  logic  ! ' 

Ver.  20.  By  (literally,  'in,'  t.  c,  in  the  use  of)  the  firger  of 
God.  This  is  the  same  as:  'in  the  Spirit  of  God'  (Matthew),  the 
one  expression  explaining  the  other.  His  use  of  the  power  (finger)  of 
God  was  a  proof  that  He  worked  in  union  with  the  Spirit  of  God,  and 
vice  versa. 

Ver.  21.  "When  the  strong  man  fully  armed,  etc.  Luke  is 
more  specific  than  the  other  two  Evangelists.  'The  strong  man'  rep- 
resents Satan. — His  goods  are  in  peace.  The  reference  is,  in 
general,  to  Satan's  possession  of  the  demoniacs,  but  must  not  be 
pressed  in  detail. 


11:  22-26.]  LUKE  XI.  179 

22  but  when  a  stronger  than  he  shall  come  upon  him,  and 
overcome  him,  he  taketh  from  him  his  whole  armour 

23  wherein  he  trusted,  and  divideth  his  spoils.     He  that 
is  not  with  me  is  against  me ;  and  he  that  gathereth 

24  not  with  me  seattereth.  The  unclean  spirit  when  Mie 
■|  is  gone  out  of  the  man,  passeth  through  waterless 
s     places,  seeking  rest;  and  finding  none,  'he  saith,  I 

will  tarn  back  unto  my  house  whence   I  came  out. 

25  And  when  1\ie  is  come,  1he  findeth  it  swept  and  gar^ 

26  nished.     Then  goeth   ^le,  and  taketh  to  him  seven 

l  Or,  it. 

Ver.  22.  But  when  a  stronger  than  he.  The  stronger  One  is 
Christ,  who  had  come  into  the  world,  and  was  spoiling  Satan  by  means 
jof  these  very  miracles  at  which  they  blasphemed.  There  is  also  an 
intimation  of  final  and  complete  victory  in  the  fuller  description  :  He 
taketh  from  him  his  whole  armor,  etc.  '  How  could  the  Victor 
stand  in  a  covenant  of  peace  and  friendship  with  the  vanquished  ?' 
(Van  Oosterzee).     The  imagery  is  from  Isa.  49:  24,  25. 

Ver.  23.  He  that  is  not  with  me  is  against  me.  Comp. 
chap.  9  :  50.  There  is  no  neutrality  as  respects  Christ,  and  often  the 
alternative  is  Christ  or  Satan,  as  in  this  case.  But  in  the  case  of  the 
external  adherence  to  some  organization  of  Christians,  the  other  prin- 
ciple holds. — And  he  tbat  gathereth  not  with  me  seattereth. 
This  is  absolutely  true  ;  he  does  not  gather  with  any  other,  but  seat- 
tereth ;  all  labor  that  is  not  with  Christ  is  futile  labor.  Godet  finds 
here  the  figure  of  a  captain  rallying  his  army,  and  hindered  by  false 
allies.     But  this  is  too  detailed. 

Ver.  24.  The  unclean  spirit,  etc.  This  illustration  of  the  pre- 
vious principle  (ver.  23)  occurs  later  in  Matthew  (12:  43-45),  after 
the  saying  about  Jonah.  That  position  is  probably  more  correct.  The 
arrangement  of  Luke  was  probably  occasioned  by  the  similarity  of  the 
subject  spoken  of,  Satanic  influences. — Gone  out.  More  naturally 
referred  to  other  dispossessions  than  those  wrought  by  Christ. — 
Passeth  through  waterless  places.  The  popular  conception  is 
here  referred  to.— Seeking  rest.  'Not  to  be  in  possession  of  some 
human  soul  is  (for  them)  to  be  in  torment '  (Farrar). — I  will  turn 
back  unto  my  house.  Evidently  the  person  from  whom  he  had 
been  driven  out. 

Ver.  28,  Findeth  it  swept  and  garnished.  Matthew  prefixes 
'empty.'     It  has  no  new  tenant;  the  reformation  is  purely  negative. 

Ver.  2C>.  Then  goeth  he,  etc.  This  verse  describes  a  more  ter- 
rible repossession,  which  in  Matthew  is  applied  to  the  Jews:  'Even 
so  shall  it  be  also  unto  this  evil  generation.'  The  historical  application 
to  the  Jews  is  the  primary  one.     The  objectors  were  answered.     lie 


180  LUKE  XI.  ,  [Hi  27^28. 

other  spirits  more  evil  than  *  himself;  and  they  enter 
in  and  dwell  there :  and  the  last  state  of  that  man  be- 
coineth  worse  than  the  first. 

Chapter  11:  27,  28. 

The  Woman's  Benediction. 

27  And  it  came  to  pass,  as  he  said  these  things,  a  cer- 
tain woman  out  of  the  multitude  lifted  up  her  voice, 
and  said  unto  him,  Blessed  is  the  womb  that  bare  thee, 

28  and  the  breasts  which  thou  didst  suck..  But  he  said, 
Yea  rather,  blessed  are  they  that  hear  the  Avord  of 
God,  and  keep  it. 

1  Or,  itself. 

was  not  in  league  "with  Satan  ;  but  they  were  in  danger  of  passing 
into  a  worse  state  than  any  in  their  past  history.  The  principle,  how- 
ever, holds  good  in  all  cases  of  temporary  negative  reformation. 
Sometimes  the  reformed  drunkard  is  re-possessed  by  seven  spirits 
more  evil  than  the  first.  In  the  history  of  Christianity,  the  parable 
has  been  frequently  fulfilled. 

The  Woman's  Benediction,  vers.  27,  28. 

Peculiar  to  Luke.  This  incident  confirms  the  view  that  the  previous  occurrences 
are  identical  with  those  narrated  by  Matthew  and  Mark.  Both  these  Evangelists  tell 
us  that  nis  mother  and  brethren  sought  Him  at  this  time.  As  Luke  says  nothing  of 
this  here,  the  marks  of  authenticity  are  all  the  greater. 

Yer.  27.  A  certain  woman.  Herself  a  mother,  we  infer  from  her 
language.  Tradition  calls  her  '  Marcella,  a  maid-servant  of  Martha.'  — 
Out  of  the  multitude,  not,  'of  the  company'  (A.  V.).  Her  voice 
sounded  out  of  the  crowd. — Blessed  is  the  womb.  A  natural 
expression  of  womanly  enthusiasm  at  the  sayings  and  doings  of  Christ. 
It  is  possible  that  this  woman  may  have  perceived  Mary,  and  therefore 
spoken  this  blessing.  The  fact  that  Luke  places  it  after  a  severe  utter- 
ance, does  not  prove  it  untrustworthy.  The  woman's  state  of  mind 
was  the  effect  of  the  whole  discourse,  and  her  ignorant  enthusiasm 
would  only  be  increased  by  the  severe  tone  of  His  words.  Every  ob- 
servant public  speaker  will  understand  this. 

Yer.  28.  Yea,  rather.  Our  Lord  does  not  deny  that  His  mother 
was  blessed  ;  but  He  nevertheless  rectifies  the  woman'B  view.  The 
ground  of  her  blessedness,  as  in  the  case  of  all  the  human  race,  unto 
whom,  in  the  highest  sense,  'a  child  is  born,  a  son  is  given,'  is  that 
she  too  belonged  to  them  that  hear  the  -word  of  God  and  keep 
it.     Coinp.  chap.  1 :  45 ;  2:  19,  51.     The  Ave  Maria,  as  used  by  de- 


11:  29-31.]  LUKE  XI.  181 

Chapter  11 :  29-36. 

Answer  to  Those  Seeking  a  Sign. 

29  And  when  the  multitudes  were  gathering  together 
unto  him,  he  began  to  say,  This  generation  is  an  evil 
generation :  it  seeketh  after  a  sign ;  and  there  shall  no 

30  sisru  be  driven  to  it  but  the  sign  of  Jonah.  For  even 
as  Jonah  became  a  sign  unto  the  Ninevites,  so  shall 

31  also  the  Son  of  man  be  to  this  generation.  The  queen 
of  the  south  shall  rise  up  in  the  judgement  with  the 
men  of  this  generation,  and  shall  condemn  them :  for 
she  came  from  the  ends  of  the  earth  to  hear  the  wis- 
dom of  Solomon ;  and  behold,  *  a  greater  than  Solomon 

1  Gr.  more  than. 

vout  Roman  Catholics,  is  hut  a  repetition  of  the  words  of  this  woman ; 
and  their  religious  enthusiasm  too  often  manifests  the  same  unintelli- 
gent wonder,  which  is  here  kindly  reproved  by  our  Lord.  His  answer 
gives  prominence  not  to  His  own  word,  but  to  '  the  word  of  God ;'  for 
though  they  are  the  same,  the  woman  was  thinking  solely  of  His 
human  birth,  and  not  of  His  heavenly  Father  ;  and  this  mistake  He 
would  correct.  The  blessing  our  Lord  pronounces  may  be  the  portion 
of  all  believers,  as  well  as  of  His  mother. 

Answer  to  Those  Seeking  a  Sign,  vers.  29-36. 

Parallel  passage :  Matt.  12 :  39-42.  Evidently  these  were  Scribes  and  Pharisees 
(comp.  Matt.  16:  1;  Mark  8:  11,  12).  The  disposition  here  exhibited  is  constantly 
manifesting  itself  anew.  Vers.  33-36  are  peculiar,  in  this  form,  to  Luke.  The  same 
thoughts  occur  in  Matt.  5 :  15 ;  6 :  22,  23 ;  but  here  the  connection  is  different.  They 
Wished  a  sign  :  a  greater  sign  than  Jonah  is  granted  them ;  but  to  perceive  it.  they 
must  not  (as  they  do)  cover  the  light  with  a  bushel,  shut  the  eyes  of  their  under- 
standing. 

Ver.  29.  When  the  multitudes,  etc.  Possibly  in  expectation 
of  the  'sign  ;'  but  the  controversy  with  the  Pharisees  was  a  prolonged 
one,  which  would  attract  an  increasing  crowd. — This  generation  is 
an  evil  generation.  The  opposers  were,  in  fact,  the  representa- 
tives of  the  mass  of  the  Jewish  people. 

Ver.  30.  For  even  as  Jonah  became  a  sign  unto  the 
Ninevites.  Peculiar  to  the  briefer  account  of  Luke.  The  appear- 
ance of  Jonah  as  a  preacher  after  the  three  days  and  nights  in  the 
whale's  belly  (after  his  resurrection),  was  a  sign  received  by  the 
Ninevites.  Our  Lord  speaks  of  something  yet  to  occur,  foretelling  His 
resurrection  as  a  greater  sign  to  that  generation. 

Ver.  31.     The  queen  of  the  south.     Comp.  1  Kings  10:  1,  'the 


182  LUKE  XI.  [Hi  32-36. 

32  is  here.  The  men  of  Nineveh  shall  stand  up  in  the 
judgement  with  this  generation,  and  shall  condemn  it: 
for  they  repented  at  the  preaching  of  Jonah ;  and  be- 
hold, *a  greater  than  Jonah  is  here. 

33  No  man,  when  he  hath  lighted  a  lamp,  putteth  it 
in  a  cellar,  neither  under  the  bushel,  but  on  the  stand, 

34  that  they  which  enter  in  may  see  the  light.  The  lamp 
of  thy  body  is  thine  eye :  when  thine  eye  is  single, 
thy  whole  body  also  is  full  of  light ;  but  when  it  is 

35  evil,  thy  body  also  is  full  of  darkness.  Look  there- 
fore whether  the  light  that  is  in  thee  be  not  darkness. 

36  If  therefore  thy  whole  body  be  full  of  light,  having 
no  part  dark,  it  shall  be  wholly  full  of  light,  as  when 
the  lamp  with  its  bright  shining  doth  give  thee  light. 

1  Gr.  more  than. 

queen  of  Sheba.' — From  the  ends  of  the  earth.  Hyperbolical 
expression  for  a  great  distance.  'Sheba'  was  probably  in  the  southern 
part  of  Arabia. — The  •wisdom  of  Solomon;  comp.  1  Kings  10: 
1-13. — A  greater  than.  Greek,  '  more  than.'  Not  simply  a  greater 
person,  but  greater  wisdom ;  the  sign  to  this  generation  is  more  than 
what  attracted  the  queen  of  the  south,  etc. 

Ver.  32.  The  men  of  Nineveh.  If  these  Ninevites  had  not 
heard  of  the  miracle  which  had  occurred  to  Jonah  (ver.  30),  the  con- 
trast is  even  stronger.  For  in  that  case  their  repentance  was  simply 
at  the  preaching  of  Jonah  (Jonah  3:  5),  while  the  Jews  remained 
unbelieving  in  the  case  of  Christ's  resurrection  as  well  as  His  preach- 
ing. There  is  a  climax  in  the  order  of  Luke ;  the  greater  sin  was  the 
rejection  of  Christ's  preaching  of  repentance. 

Ver.  33.  When  he  hath  lighted  a  lamp,  not,  <  candle.' — In 
a  cellar ;  a  crypt,  or,  covered  passage.  The  rest  of  the  verse  is  ex- 
actly as  in  chap.  8:  16. 

Ver.  34.  The  lamp  of  thy  body  is  thine  eye.  Comp.  Matt. 
6 :  22,  23.  This  is  the  organ  of  the  body  which  corresponds  with  the 
light  without. — When  thine  eye  is  single,  etc.  The  whole  mat- 
ter of  seeing  is  dependent  on  the  state  of  the  eye.  '  Single,'  giving  a 
clear  image.  The  figure  requires  little  explanation.  The  application 
to  spiritual  vision  is  also  obvious.  The  light  from  God  shines ;  but 
it  does  not  become  light  within  us,  if  the  organ  of  spiritual  vision  is 
diseased,  as  it  is  in  those  who  are  unrenewed  by  the  Holy  Spirit. 

Ver.  35.  Look  therefore,  etc.  This  admonition  is  peculiar  to 
Luke,  and  very  apt  in  view  of  the  conflict  which  preceded.  Total 
darkness  threatened  those  who  opposed  Him. 

Ver.  36.     If  thy   whole   body,   etc.     This  verse  sets  forth  the 


11:  37-39.]  LUKE  XL  183 

Chapter  11:  37-54. 

Discourse  against  the  Pharisees. 

37      Now  as  he  spake,  a  Pharisee  asketh  him  to  *dine 
with  him :  and  he  went  in,  and   sat  down   to   meat. 
3S  And  when  the  Pharisee  saw  it,  he  marvelled  that  he 
3y  had  not  first  washed*  before  l  dinner.     And  the  Lord 
said  unto  him,  Now  do  ye  Pharisees  cleanse  the  out- 
side of  the  cup  and  of  the  platter ;  but  your  inward 

*  Instead  of  tvashed  read  bathed  himself. — Am.  Com.  Gr.  breakfast. 

progress  toward  full  light,  in  contrast  with  the  lapse  into  total  dark- 
ness, of  which  ver.  35  warned  them.  Van  Oosterzee  thus  explains: 
'  Only  when  thy  body  is  wholly  illumined,  without  having  even  an 
obscure  corner  left  therein,  will  it  become  so  bright  and  clear  as  if  the 
full  brilliancy  of  a  bright  lamp  illumined  thee  ;  in  other  words,  thou 
wilt  be  placed  in  a  normal  condition  of  light.'  The  necessity  of  a 
state  of  soul  corresponding  to  and  affected  by  the  light  which  God  so 
fully  gives  is  here  emphasized. 

Discourse  against  the  Pharisees,  vers.  37-54. 

Peculiar  to  Luke,  although  the  discourse  (vers.  39-52)  closely  resembles  the  great 
denunciation  of  the  Pharisees  (Matt.  23);  but  the  circumstances  of  the  two  are  entirely 
different :  the  one  was  uttered  just  before  our  Lord  departed  solemnly  and  finally  from 
the  temple;  but  in  this  case  Luke  definitely  fixes  the  place  in  the  house  of  a  Pharisee. 
A  repetition  of  these  fearful  words  is  highly  probable.  The  Pharisees  had  already 
become  His  constant  and  bitter  enemies.  Hence  the  rebuke  at  this  earlier  date  is 
quite  as  natural  as  that  in  His  final  discourse  He  would  sum  up  and  repeat  the  woes 
already  pronounced.  So  this  discourse  seems  to  have  followed  closely  the  reply  to  the 
demand  for  a  sign  (ver.  27).  The  place  was  Galilee;  the  time,  before  the  great  discourse 
in  parables,  and  probably  just  after  His  mother  and  brethren  sought  Him. 

Ver.  37.  Now  as  he  spake.  While  He  had  been  speaking,  i.  e., 
the  foregoing.  A  reference  to  some  other  time  is  barely  possible,  cer- 
tainly not  natural. — Asketh  him.  'Besought'  is  too  strong;  it  was 
an  ordinary  invitation. — To  dine.  The  meal  was  not  the  principal 
repast  of  the  day,  but  a  morning  one  ;  hence  the  margin  of  the  R.  V. 
Granting  that  this  day  began  with  the  healing  of  the  demoniac,  and 
ended  in  the  storm  on  the  way  to  Gadara,  we  can  see  that  the  house 
must  have  been  near  at  hand,  and  the  invitation  readily  accepted. 

Ver.  38.  "Washed,  lit.,  'baptized.'  The  American  Revisers  prefer 
'bathed  himself,'  as  in  Mark  7:  4.  The  washing  referred  to  was  a 
ceremonial  one,  not  simply  an  act  of  cleanliness.  In  this  ceremony  the 
Pharisees  washed  their  hands,  not  their  whole  body. 

Ver.  39.     And  the  Lord  said  to  him.     The  form  of  our  Lord's 


184  LUKE  XI.  [11:  40-42. 

40  part  is  full  of  extortion  and  wickedness.  Ye  foolish 
ones,  did  not  he  that  made  the  outside  make  the  inside 

41  also?  Howbeit  give  for  alms  those  things  which  lare 
within ;  and  behold,  all  things  are  clean  unto  you. 

42  But  woe  unto  you  Pharisees !  for  ye  tithe  mint  and 
rue  and  every  herb,  and  pass  over  judgement  and  the 
love  of  God :  but  these  ought  ye  to  have  done,  and 

1  Or,  ye  can. 

opening  remark  indicates  that  the  Pharisees  'marvelled'  orally,  and 
that  the  others  present  of  that  sect  had  assented  to  the  censure.  This 
was  rudeness  to  the  guest,  calling  for  rebuke. — Now;  not  in  contrast 
to  some  previous  time,  but  rather  in  the  sense:  full  well,  here  is  a 
proof  of  the  way  in  which  ye  Pharisees,  etc.  Others  of  this  party 
were  doubtless  present. — The  ou'side  of  the  cup  and  of  the 
platter.  Comp.  Matt.  23 :  25.  The  reference  is  to  their  ceremonial 
observances  ;  but  the  contrast  differs  from  that  in  Matthew.  There 
the  outward  legality  and  the  inward  immorality  of  their  enjoyments 
are  in  strict  contrast:  here  the  outwardly  purified  cup  is  opposed  to 
the  inwardly  corrupted  heart  of  the  drinker ;  external  conduct  to  in- 
ner unseen  motives.  The  comparison  is  less  exact,  since  the  figure 
and  the  reality  are  joined.  Some  explain :  '  the  inside  (of  the  cup 
and  platter)  is  full  of  your  plunder  and  wickedness;'  but  this  is  gram- 
matically objectionable. 

Ver.  40.  Ye  fools,  etc.  Such  a  partial  cleansing  is  no  cleansing : 
all  such  religious  acts  are  supposed  to  have  reference  to  God,  to  holi- 
ness before  Him  ;  since  He  made  the  inside  as  well  as  the  outside,  the 
ceremonial  purification  of  the  latter  without  the  real  sanctitication  of 
the  former  is  folly  as  well  as  wickedness. 

Ver.  41.  But  rather,  etc.  Thus  they  should  turn  toward  true 
purity.  Not  that  this  giving  of  alms  constituted  holiness  ;  but  to  give 
those  things  which  are  •within  (the  cup  and  platter)  was  a  far 
better  purification  than  their  ceremonial  washings  of  the  outside. 
The  precept  receives  point  from  the  covetousness  of  the  Pharisees. — 
Some  take  the  verse  as  ironical :  But  ye  give  alms,  etc.,  and  behold, 
all  things  are  clean  to  you  (in  your  estimation).  This  is  open  to  serious 
objections.  The  marginal  rendering:  'which  ye  can'  (A.  V. :  'such 
things  as  ye  have')  is  possible,  but  not  favored  by  the  context. 

Ver.  42.  For  ye  tithe,  etc.  Instead  of  really  giving  as  our  Lord 
enjoined,  they  had  been  in  the  habit  of  levying  tithes  of  the  smallest 
garden  herbs,  of  which  the  law  said  nothing.  '  Matthew  mentions 
other  plants,  anise  and  cummin  (23  :  23).  Could  it  be  conceived  that 
one  writer  would  have  made  so  frivolous  a  change  on  the  text  of  the 
other,  or  on  a  common  document?'  (Godet). — Pass  over.  Matthew: 
'have  left  undone.'— Judgment  and  the  love  of  God.  (Matthew: 
'judgment,    and    mercy,   and    faith.')     'Judgment'    refers    to  duties 


11:  43-46.]  LUKE  XI.  185 

43  not  to  leave  the  other  undone.  Woe  unto  you  Phari- 
sees !  for  ye  love  the  chief  seats   in  the  synagogues, 

44  and  the  salutations  in  the  market-places.  Woe  unto 
you  !  for  ye  are  as  the  tombs  which  appear  not,  and 
the  men  that  walk  over  them  know  it  not. 

45  And  one  of  the  lawyers  answering  saith  unto  him, 
blaster,    in    saying    this    thou    reproachest   us   also. 

46  And  he  said,  AVoe  unto  you  lawyers  also !  for  ye  lade 
men  with  burdeus  grievous  to  be  borne,  and  ye  your- 
selves touch  not  the  burdens  with  one  of  your  fingers. 

l  Or,  Teacher.    , 

toward  man.  Hence  the  two  expressions  include  'the  weightier  mat- 
ters of  the  law.'  Our  Lord's  wisdom  appears  in  not  opposing  the 
minor  requirements,  but  in  making  the  essential  ones  supreme. 
Pharisaism  often  results  from  a  lack  of  moral  perspective. 

Yer.  43.  The  chief  seats.  Occupied  by  the  elders.  Loving  such 
places  is  the  error. — Salutations  in  the  market-places.  The 
formal  public  recognition  of  their  presence  and  importance.  Comp. 
chap.  20:  46.     This  form  of  Pharisaism  still  lives. 

Ver.  44.  The  best  authorities  (Aleph,  B,  C,  L,  Latin  versions)  omit 
the  words  ■  scribes  and  Pharisees,  hypocrites.'  They  were  probably 
inserted  from  Matthew  by  the  transcribers. — As  the  tombs  which 
appear  not.  Comp.  Matt.  23  :  27.  The  '  whited  sepulchres '  were 
those  of  the  rich,  and  the  application  is  to  external  beauty  covering 
inner  corruption ;  here  humbler  tombs  are  spoken  of,  which  in  the 
course  of  time  would  be  unnoticed  by  those  passing  over  them,  thus 
causing  defilement.  There  the  pretence  of  Pharisaism  is  brought  out ; 
here  its  insidiousness.  This  difference  is  an  incidental  evidence  that 
the  two  discourses  were  uttered:  one  in  the  capital  (where  the  splen- 
did sepulchres  were  more  common),  the  other  in  the  humbler  province 
of  Galilee. 

Ver.  45.  One  of  the  lawyers  (see  on  chap.  10:  25).  Godet  dis- 
tinguishes three  grounds  for  the  reproach  of  the  lawyers  (scribes): 
1.  Religious  iutellectualism  (ver.  46)  ;  2.  Persecuting  fanaticism  (vers. 
47-51);  3.  The  pernicious  influence  which  they  exercised  on  the  re- 
ligious state  of  the  people  (ver.  52). — In  saying  this.  The  R.  V.  is 
here  both  more  intelligible  and  more  elegant. — Thou  reproachest 
us  also,  who  are  in  official,  ecclesiastical  position.  The  man  was  not 
a  Sadducee,  but  a  Pharisee,  and  probably  felt  that  the  censure  applied 
to  him.  He  would  shelter  his  character  behind  his  office  !  Doubtless 
he  would  imply,  as  his  successors  have  done  :  in  touching  us,  the  God- 
appointed  officials,  you  are  blaspheming. 

Ver.  46.  Also  is  omitted  in  the  A.  V.,  but  is  properly  restored 
here. —For  ye  lade  men  with  burdens,  etc.     Comp.  Matt.  23:  4. 


186  LUKE  XI.  [11:  47-50. 

47  Woe  unto  you!  for  ye  build  the  tombs  of  the  prophets, 

48  and  your  fathers  killed  them.  So  ye  are  witnesses, 
and  consent  unto  the  works  of  your  fathers :  for  they 

49  killed  them,  and  ye  build  their  tombs.  Therefore  also 
said  the  wisdom  of  God,  I  will  send  unto  them  pro- 
phets and  apostles;  and  some  of  .them  they  shall  kill 

50  and    persecute ;  that   the  blood  of  all  the  prophets, 

There  is  a  climax  in  the  verse,  and  the  rebuke  is  cumulative.  They 
made  God's  law  a  burden,  added  to  it,  and  would  not  touch  it  them- 
selves, not  even  with  one  finger. 

Ver.  47.  For  ye  build  the  tomba  of  the  prophets,  etc. 
Comp.  Matt.  23  :  29,  30.  Their  building  of  these  tombs  is  practically 
an  assertion  :  '  If  we  had  been  in  the  days  of  our  fathers,'  etc. 

Ver.  48.  So  ye  are  witnesses,  and  consent  unto  the 
■works  of  your  fathers.  Our  Lord  tells  them  the  real  meaning  of 
their  zeal  for  the  prophets'  memory:  'they  had  toward  God,  who  sent 
them,  the  same  enmity  at  heart  as  the  murderers  of  the  prophets '  (Van 
Oosterzee).  '  Instead  of  the  penitent  confession:  "We  have  sinned, 
we  and  our  fathers,"  this  last  and  worst  generation  in  vain  protests 
against  their  participation  in  their  fathers'  guilt,  which  they  are  mean- 
while developing  to  the  utmost,  and  filling  up  its  measure'  (Stier). 
The  terms  'witness'  and  'consent  unto'  are  used  of  Saul  of  Tarsus  in 
connection  with  the  stoning  of  Stephen  (Acts  7:  58;  8:  1). — Their 
tombs  is  necessarily  supplied  in  English,  though  not  found  in  the 
Greek,  according  to  the  best  authorities. 

Ver.  49.  Therefore  also  said  the  wisdom  of  God.  Comp. 
Matt.  23  :  34,  where  '  I '  is  used  ;  so  that  Christ  represents  Himself 
as  '  the  wisdom  of  God.'  This  seems  to  be  a  quotation ;  but  there  is 
no  passage  in  the  Old  Testament  which  fully  corresponds,  and  the 
form  is  an  unusual  one  for  such  a  quotation.  Explanations:  (1)  An 
amplification  of  2  Chron.  24:  19,  made  by  Him  who  is  'the  wisdom  of 
God.'  That  passage  speaks  of  the  sending  of  prophets  and  their  re- 
jection, and  is  connected  with  the  dying  words  of  Zechariah :  'The 
Lord  look  upon  it  and  require  it.'  This  is  on  the  whole  preferable. 
(2)  Our  Lord  refers  to  His  own  words,  as  spoken  on  some  former  oc- 
casion. This  is  possible,  but  leaves  us  in  uncertainty.  (3)  A  quota- 
tion from  some  unknown  Jewish  book.  This  is  out  of  the  question. 
(4)  The  notion  that  Luke  is  quoting  Matt.  23:  34,  etc.,  and  inserts: 
'  the  wisdom  of  God,'  because  in  his  day  this  passage  was  thus  spoken 
of  in  the  Church,  is  a  mere  assumption. — Prophets  and  apostles; 
the  first  preachers  of  the  gospel,  but  without  any  specific  distinction 
between  the  two  terms ;  comp.  Matt.  23 :  34. — Some  of  them,  etc. 
Comp.  Acts  5:  40;  23:   19;  26:  11. 

Ver.  50.  That  the  blood  of  all  the  prophets,  etc.  Matthew : 
'  all  the  righteous  blood,'  etc.     Here,  as  in  ver.  49,  Luke  is  more  spe- 


11:  51-53.]  LUKE  XI.  187 

which  was  shed   from  the  foundation   of  the  world. 


51  may  be  required  of  this  generation  ;  from  the  blood 
of  Abel  unto  the  blood  of  Zachariah,  who  perished 
between  the  altar  and  the  l  sanctuary :  yea,  I  say  unto 

52  you,  it  shall  be  required  of  this  generation.  Woe  unto 
you  lawyers !  for  ye  took  away  the  key  of  knowledge : 
ye  entered  not  in  yourselves,  and  them  that  were  en- 
tering in  ye  hindered. 

53  And  when  he  was  come  out  from  thence,  the  scribes 
and  the  Pharisees  began  to  2  press  upon  him  vehe- 
mently, and  to  provoke  him  to  speak  of  3many  things; 

1  Gr.  house.  2  Or,  set  themselves  vehemently  against  him.  3  Or,  more. 

cific.  especially  in  the  last  clause  :  may  be  required  of  this  gene- 
ration (which  is  repeated  in  ver.  51),  showing  that  the  punishment 
for  the  persecutions  of  the  past  is  meant.  The  primary  fulfilment  was 
at  the  destruction  of  Jerusalem.  This  punishment  was  national ;  in 
the  case  of  individuals  future  retributions  are  concerned. 

Ver.  51.  From  the  blood  of  Abel,  the  first  martyr,  unto  the 
blood  of  Zachariah,  the  last  one  named  in  the  Old  Testament  his- 
torical books,  as  they  were  then  arranged  (2  Chron.  24:  15).  This 
case  agrees  with  the  specification  which  follows,  and  no  other  one  does. 
The  words  '  son  of  Barachiah  '  are  added  in  Matthew.  On  the  difficulty 
this  involves,  see  that  passage.  But  the  dying  words  of  Zachariah : 
'The  Lord  look  upon  it.  and  (will)  require  it,'  are  significant. 

Ver.  52.  This  verse  forms  a  fitting  close  to  the  part  of  the  discourse 
occasioned  by  the  lawyer's  remark.  It  expresses  the  same  thought  as 
Matt.  23 :  13,  but  carries  out  the  figure  further. — The  key  of 
knowledge.  'Knowledge'  is  the  'key.'  This  had  been  taken  away 
by  the  teaching  of  the  lawyers,  which  made  the  people  incapable  of 
understanding  and  accepting  salvation  in  Christ.  The"  verse  refers  to 
something  which  had  already  occurred.  A  right  understanding  of  the 
law  would  lead  to  Christ  (Gal  3 :  24) ;  but  the  lawyers  had  so  inter- 
preted it  as  to  produce  the  opposite  result.  When  the  gospel  is 
preached  Pharisaically,  the  effect  is  the  same. 

Ver.  53.  When  he  was  come  out  thence  (so  Aleph,  B,  C,  L, 
and  33,  the  best  of  the  cursives).  From  the  house  of  the  Pharisee. — 
The  scribes  and  Pharisees  followed  Him  with  malicious  intent 
aroused  by  His  discourse. — To  press  upon  him  vehemently,  or, 
'to  be  very  spiteful,'  intensely  embittered  against  Him.  The  former 
sense  is  preferable,  as  including  both  their  feeling  towards  Him  and 
their  actual  following  of  Him  with  hostile  purpose.  It  is  then  neces- 
sary to  supply  '  Him'  in  English. — To  provoke  him  to  speak  of 
many  (or,  'more')  things.  To  catechize  Him  on  a  variety  of  sub- 
jects, so  as  to  take  Him  off  His  guard. 


188  LUKE  XII.  [11:54—12:1. 

54  laying  wait  for  him,  to  catch  something  out  of  his 
mouth. 

Chapter  12:  1-12. 

Warning  agaimt  Hypocrisy  and  Fearfulness. 

12:  l  In  the  mean  time,  when  xthe  many  thousands  of 
the  multitude  were  gathered  together,  insomuch  that 
they  trode  one  upon  another,  he  began  to  2say  unto 
his  disciples  first  of  all,  Beware  ye  of  the  leaven  of  the 

1  Gr.  the  myriads  of.  2  Or,  say  unto  his  disciples,  First  of  all  beware  ye. 

Ver.  54.  Laying  wait  for  him,  to  catch  something  out  of 
his  mouth.  This  is  the  correct  form  of  the  verse.  The  figure  is  bor- 
rowed from  hunting.  It  was  not  only  that  they  waited  for  something 
to  suit  their  purpose ;  but  they  hunted  for,  it,  since  the  expressions 
represent  both  the  beating  up  of  game  and  the  lying  in  wait  to  capture 
it.  'Him'  is  omitted  by  Aleph,  but  is  otherwise  well  sustained. — 
The  clause  inserted  in  the  A.  V. :  '  that  they  might  accuse  Him,'  is 
not  found  in  Aleph,  B,  L,  and  some  versions.  It  was  probably  added 
from  similar  passages. 

Warning  against  Hypocrisy  and  Fearfulness,  vers.  1-12. 

Chapter  12  is  made  up  of  a  series  of  discourses  following  each  other  in  immediate 
succession,  with  less  of  unity  and  logical  succession  than  are  found  in  most  of  our 
Lord's  recorded  sermons.  Some  have  therefore  thought  that  Luke  here  records  a 
compilation  of  our  Lord's  teachings,  delivered  on  very  different  occasions,  one  para- 
graph alone  (vers.  13-21)  heing  peculiar  and  in  its  proper  place.  This  is  possible  ;  yet 
even  in  that  case  the  order  and  arrangement  of  the  Evangelist  suggest  new  views  of  tho 
truth  elsewhere  recorded.  In  itself  the  chapter  seems  to  contain  a  scries  of  discourses 
delivered  on  one  definite  occasion.  The  only  evidence  that  it  is  other  than  what  it 
seems,  is  furnished  by  the  similarity  of  the  sayings  to  those  found  in  different  connec- 
tions in  the  other  Gospels.  In  view  of  the  acknowledged  repetitions  in  our  Lord's 
teachings,  this  evidence  is  insufficient —It  is  probable  that  the  crowd  was  gathering 
again  while  our  Lord  was  in  the  house  of  the  Pharisee,  that  on  coming  forth  He  began 
a  discourse  to  His  disciples,  following  up  the  thoughts  uttered  there;  and  that  as  new 
occasions  iinni  diately  presented  themselves,  Ho  continued  His  discourses  with  a 
variation  in  the  theme. 

Conte>its  of  this  paragraph:  '  Beware  of  hypocrisy  ("ver.  1),  for  all  shall  be  made  evi- 
dent in  the  end  (ver.  2) ;  and  ye  are  witnesses  and  sharers  in  this  unfolding  of  tho 
truth  (ver.  3).  In  this  your  work,  ye  need  not  fear  men,  for  your  Father  has  you  in 
His  keeping  (ver.  4-7),  and  the  confession  of  my  name  is  a  glorious  thing  (ver.  8) ;  but 
the  rejection  of  it  (ver.  9),  and  especially  the  ascription  of  my  works  to  the  evil  one 
(ver.  10),  a  fearful  one.  And  in  this  confession  ye  shall  be  helped  by  the  Holy  Spirit 
in  the  hour  of  need  (Vers.  11,  12).'  Alford.  Must  of  the  thoughts  are  found  in  Matt. 
10:  26-33. 


12:2-5.]  LUKE  XII.  189 

2  Pharisees,  which  is  hypocrisy.  But  there  is  nothing 
covered  up,  that  shall  not  be  revealed  :  and  hid,  that 

3  shall  not  be  known.  Wherefore  whatsoever  ye  have 
said  in  the  darkness  shall  be  heard  in  the  light ;  and 
what  ye  have  spoken  in  the  ear  in  the  inner  chambers 

4  shall  be  proclaimed  upon  the  housetops.  And  I  say 
unto  you  my  friends,  Be  not  afraid  of  them  which  kill 
the  body,  and  after  that  have  no  more  that  they  can  do. 

5  But  I  will  warn  you  whom  ye  shall  fear :  Fear  him, 
which  after  he  hath  killed  hath  *  power  to  cast  into 

1  Or,  authority. 

Ver.  1.  In  the  mean  time.  Literally:  in  which  things,  i.  e., 
during  those  just  related. — When  the  many  thousands,  lit., 
'  the  myriads,'  etc.  '  Myriads '  is  used  indefinitely  here. — First. 
Many  join  this  with  what  follows:  '  first  of  all  beware  ;'  but  we  prefer 
the  usual  connection  with  'said,'  etc.  (Comp.  R.  V.,  text,  and  mar- 
gin.) He  speaks  to  His  disciples  now,  to  the  multitude  afterwards 
(ver.  13  if.). — Leaven  of  the  Pharisees,  i.  e.,  their  doctrine 
(Matt.  16:  12). — Which  is  hypocrisy.  Not  strictly  that  the  leaven 
was  hypocrisy,  but  that  their  leaven  (doctrine)  was  of  such  a  kind 
that  its  essence  was  hypocrisy.  This  is  a  reason  why  they  should  beware 
of  it. 

Ver.  2.  But  there  is  nothing  covered  up,  etc.  Comp.  chap. 
8:   17,  which  expresses  the  same  thought. 

Ver.  3.  Wherefore.  On  account  of  the  principle  of  ver.  2. 
Godet  renders :  in  place  thereof,  making  an  antithesis  to  ver.  2 ;  but 
the  other  seems  preferable. —  Whatsoever  ye  have  said,  etc. 
There  is  a  parallelism  here,  as  in  Matt.  10 :  27.  There,  however,  the 
contrast  is  between  the  privacy  of  Christ's  teaching  arM  the  publishing 
of  the  gospel  by  the  disciples  ;  here,  between  the  teaching  of  the  disci- 
ples in  the  days  of  persecution  and  in  the  days  of  triumph. — Inner 
chambers :  the  term  is  applied  to  store-rooms,  which  would  be  the 
most  private  apartments.  The  word  '  closet '  has  been  given  up  in  the 
It.  V. 

Ver.  4.  Unto  you  my  friends.  Peculiar  to  Luke  ;  comp.  John 
15:  13-15. — After  that  have  no  more  that  they  can  do.  To 
be  explained  by  Matt.  10 :  28  :  '  are  not  able  to  kill  the  soul.' 

Ver.  5  is  much  fuller  than  Matt.  10 :  28,  and  can  scarcely  have 
been  taken  from  that  passage. — Fear  him,  etc.  This  refers  to  God, 
not  to  Satan.  We  are  to  resist  the  latter,  not  to  fear  him.  Moreover, 
the  contrast  is  far  more  fitting  between  men  and  God.  It  is  objected 
that  this  presents  God  in  a  harsh  light;  but  the  other  view  makes 
Satan  the  final  arbiter  of  man's  destiny. — After  he  hath  killed 
hath   power    to  cast   into    hell,  Gr.  '  Gehenna.'     Not,  '  Hades,' 


190  LUKE  XII.  [10 :  0-9. 

6  lhell;  yea,  I  say  unto  you,  Fear  him.  Are  not  five 
sparrows  sold  for  two  farthings?  and  not  one  of  them 

7  is  forgotten  in  the  sight  of  God.  But  the  very  hairs 
of  your  head  are  all  numbered.     Fear  not :  ye  are  of 

8  more  value  than  many  sparrows.  And  I  say  unto 
you,  Every  one  who  shall  confess  2me  "before  men, 
3him  shall  the  Son  of  man  also  confess  before  the  an- 

9  gels  of  God :  but  he  that  dcnieth  me  in  the  presence 
of  men  shall  be  denied  in  the  presence  of  the  angels 

1  Gr.  Gehenna.  2  Gr.  in  me.  3  Qr.  in  him. 

■which  would  he  inappropriate.  Matthew  :  '  to  destroy  both  soul  and 
body  in  Gehenna.'  These  passages  are  conclusive  against  the  mate- 
rialistic notion  that  the  death  of  the  body  involves  in  any  case  the 
extinction  of  the  soul. — Fear  him  ;  emphatic  repetition. 

Ver.  6.  Are  not  five  sparrows,  etc.  The  difference  of  form 
between  this  verse  and  Matt.  10 :  29  is  a  marked  proof  of  the  inde- 
pendence of  the  two  Evangelists. — Two  farthings.  Amer.  C!om. : 
1  pence,'  the  coin  named  being  worth  about  a  cent  and  a  half. — For- 
gotten in  the  sight  of  God.  Matthew  :  '  fall  on  the  ground  with- 
out your  Father.' 

Ver.  7.  But  the  very  hairs  of  your  head,  etc.  God's  provi- 
dence, like  His  creative  work,  must  be  accepted  in  what  is  least  as 
well  as  in  what  is  greatest. — Fear  not:  ye  are  of  more  value 
than  many  sparrows.  The  best  authorities  omit  'therefore,'  which 
occurs  in  Matthew.  The  apparent  contradiction  between  this  precept 
and  that  of  ver.  5  is  removed  by  the  gospel.  Only  those  who  know 
God  as  worthy  of  such  fear  as  is  there  commanded  know  how  to  trust 
Him  without  the  fear  forbidden  here.  Where  His  justice  is  forgotten, 
His  providence  is  rarely  admitted. 

Ver.  8.  Every  one  who.  The  K.  V.  properly  distinguished  this 
phrase  from  'whosoever.'     Comp.  Matt.  10:  31,  32,  where  both  occur. 

Confess  me.     The  Greek,  'in  me,'  suggests  the  idea  of  fellowship 

with,  trust  in  a  living  Person.—  Before  the  angels  of  God.  Coin]). 
chap.  9:  2G,  which  indicates  that  the  time  referred  to  is  the  coming 
of  Christ. 

Ver.  9.  But  he  that  denieth,  etc.  The  counterpart  of  ver.  8. — 
In  the  presence  of  men.  The  best  authorities  give  a  different 
preposition  here  from  that  in  ver.  8,  as-  the  R.  V.  indicates. — Shall 
be  denied.  'Jesus  does  not  say  He  will  deny  the  renegade,  as  He 
said  that  lie  would  confess  the  confessor.  The  veil)  is  here  in  the 
passive,  as  if  to  show  that  this  rejection  will  be  a  self-consummated 
act'  (Godet). 


12:  10-13.]  LUKE  XII.  191 

10  of  God.  And  every  one  who  shall  speak  a  word 
against  the  Son  of  man,  it  shall  be  forgiven  him  :  but 
unto  him  that  blasphenieth  against  the  Holy  Spirit  it 

11  shall  not  be  forgiven.  And  when  they  bring  you  be- 
fore the  synagogues,  and  the  rulers,  and  the  authori- 
ties, be  not  anxious  how  or  what  ye  shall  answer,  or 

12  what  ye  shall  say:  for  the  Holy  Spirit  shall  teach  you 
in  that  very  hour  what  ye  ought  to  say. 

Chapter  12:  13-21. 
Warning  against  Covetousness. 

13  And  one  out  of  the  multitude  said  unto  him, 
1  Master,  bid  my  brother  divide  the  inheritance  with 

1  Or,  Teacher. 

Ver.  10.  Shall  speak  a  word  against  the  Son  of  man,  etc. 
Comp.  Matt.  12  :  31,  32  ;  Mark  3  :  28-30,  especially  the  latter  passage, 
where  blasphemy  against  the  Holy  Spirit  is  illustrated,  if  not  denned. 
There  seems  to  be  a  contrast  between  '  speak  a  word '  and  blasphe- 
mies. The  'unpardonable  sin'  is  regarded  by  some  as  a  particular 
sin,  such  as  that  of  attributing  Christ's  works  to  Satan ;  by  others,  as 
a  state  of  hostility  to  holiness  which  renders  the  soul  incapable  of  for- 
giveness, beyond  the  reach  of  the  Holy  Spirit.  Those  who  fear  to 
commit  it  are  in  little  danger  of  doing  so. 

Ver.  11 .  And  -when  they  bring  you  before  the  synagogues, 
I.  e.,  into  the  synagogues  before  the  ecclesiastical  authorities.  Comp. 
Matt.  10:  17-19. — How  or  what  ye  shall  answer,  or  "what  ye 
shall  say.  Matthew  places  this  precept  and  promise  in  the  discourse 
to  the  Twelve  when  they  were  sent  out  :  Mark,  in  the  discourse  on 
the  Mount  of  Olives  to  four  disciples.     It  was  probably  repeated. 

Ver.  12.  For  the  Holy  Spirit  shall  teach  you  in  that  very 
hour.  In  marked  contrast  with  ver.  10.  The  Holy  Spirit  that  some 
might  blaspheme,  is  to  furnish  them  with  language  to  defend  them- 
selves. While  the  promise  is  here  connected  with  special  occasions,  it 
probably  has  a  wider  application.  '  The  Book  of  Acts  is  an  uninter- 
rupted and  continuous  exposition  of  the  significance  and  force  of  this 
saying'  (Van  Oosterzee).  The  verse  certainly  proves  that  men  can 
become,  through  their  speech,  the  organs  of  the  Holy  Spirit.  It  as- 
serts the  fact  of  inspiration,  and  its  vehicle,  namely,  human  language. 

Warning  against  Covetousness,  vers.  13-21. 

Peculiar  to  Luke.    The  occasion  is  the  same.    In  the  previons  paragraph  the  preva- 
lent tone  waa  that  of  warning  ;  lure  it  id  uno  of  instruction. 


192  LUKE  XII.  [12:  14,  15. 

14  me.     But  he  said  unto  him,  Man,  who  made  me  a 

15  judge  or  a  divider  over  you?  And  he  said  unto  them, 
Take  heed,  and  keep  yourselves  from  all  covetousness : 
xfor  a  man's  life  consisteth  not  in  the  abundance  of 

1  Gr.  for  not  in  a  man's  abundance  consisteth  his  life,  from  the  things  which  he  possesseth. 

Ver.  13.  And  one  out  of  the  multitude.  An  ordinary  hearer 
in  (he  crowd.  His  request  may  have  been  suggested  by  our  Lord's  pre- 
vious declarations  about  Providential  care,  or  by  his  own  notion  that 
the  Messiah  would  set  all  things  right.  He  manifests  some  confidence 
in  the  Lord. — Bid  my  brother  divide  the  inheritance  with 
me.  The  man  seemed  to  have  been  wronged  by  his  brother,  and 
feeling  this,  as  was  natural,  he  made  this  inopportune  request.  There 
is  no  evidence  that  he  wanted  more  than  his  legal  share,  or  that  he 
was  a  younger  brother,  who  was  envious  of  the  double  portion  of  the 
first-born  son.  Brooding  on  earthly  things  while  our  Lord  spoke  of 
heavenly  things,  the  only  effect  was  a  request  for  earthly  things.  No 
covetousness  is  so  dangerous  as  that  which  listens  to  Christ  only  to 
use  Him  as  a  helper  for  the  increase  of  wealth.  Yet  this  man  was  una- 
ware of  the  sinfulness  of  such  a  step.     Christ  here  sheds  light  on  this  sin. 

Ver.  14.  Man.  In  a  tone  of  reproof,  as  in  Rom.  2 :  1 ;  9  :  20. — - 
"Who  made  me  a  judge  ?  etc.  Moses  assumed  this  position,  and 
was  reproached  for  it  by  one  of  his  countrymen  in  language  closely 
resembling  this  (Ex.  2:  14);  Christ  expressly  rejects  it.  The  one 
was  the  founder  of  a  state,  the  other  of  a  spiritual  kingdom.  A  purely 
worldly  case  our  Lord  declines  to  consider.  It  has  been  remarked 
that  He  repeatedly  considered  the  question  of  divorce;  which  shows 
that  marriage  and  divorce  are  not  purely  secular  matters,  but  of  a 
religious  character. 

Ver.  15.  Unto  them  'Evidently  the  crowd. — Keep  yourselves 
from  all  (i.  e.,  every  kind  of)  covetousness.  Our  Lord  saw  that 
this  was  the  man's  motive,  and  grounds  His  lesson  upon  it.  From 
the  one  form  manifested  by  the  man,  He  warns  against  '  all '  kinds. 
The  evidence  for  the  reading  'all'  is  abundant.— For  a  man's  life, 
etc.  Comp.  the  margin.  The  sentence  is  difficult  to  translate  accu- 
rately. The  thought  is :  a  man's  life  never  consists  in  what  he  possesses ; 
even  when  he  has  abundance,  the  rule  holds  good.  The  positive 
truth,  afterwards  brought  out,  is:  A  man's  life  is  of  God,  hence 
it  cannot  be  from,  even  the  most  abundant  possessions.  If  earthly 
1  life '  is  here  meant,  the  prominent  idea  is,  that  God  alone  lengthens 
or  shortens  the  thread  of  life,  irrespective  of  possessions;  and  this  is 
certainly  taught  in  the  parable  which  follows.  But  ver.  21  seems  to 
call  for  a  higher  sense  (including  spiritual  and  eternal  life).  This 
pu<rgests  the  additional  thought  that  true  life  does  not  consist  in  wealth. 
The  two  views  maybe  represented  by  two  renderings:  his  life  does 
not  depend  vn,  or,  dues  not  consist  in,  his  possessions. 


12:  10-20]  LUKE  XII.  193 

16  the  things  which  he  possesseth.  And  he  spake  a 
parable  unto  them,  saying,  The  ground  of  a  certain 

17  rich  man  brought  forth  plentifully :  and  he  reasoned 
within  himself,  saying,  What  shall  I  do,  because  I 

18  have  not  where  to  bestow  my  fruits?  And  he  said, 
This  will  I  do :  I  will  pull  down  my  barns,  and  build 
greater ;  and  there  will  I  bestow  all  my  corn  and  my 

19  goods.  And  I  will  say  to  my  1soul,  1Soul,  thou  hast 
much  goods  laid  up  for  many  years ;  take  thine  ease, 

20  eat  drink,  be  merry.     But  God  said  Unto  him,  Thou 

1  Or,  life. 

Ver.  16.  A  parable.  Yet  a  true  history  constantly  repeated. — 
The  ground,  lit.,  'place,'  i.e.,  estate. — Brought  forth  plenti- 
fully. By  God's  blessing,  not  by  fraud  or  injustice,  did  this  man's 
wealth  increase.  The  seeming  innocence  of  the  process  is  its  danger ; 
there  is  nothing  to  awaken  qualms  of  conscience  as  his  possessions 
increase. 

Yer.  17.  'What  shall  I  do?  He  does  not  appear  as  a  grasping 
speculator,  but  as  one  whom  wealth,  by  a  very  natural  process,  made 
discontented,  anxious,  and  perplexed.  The  proper  answer  to  his 
question  is  found  in  ver.  33.  But  this  prosperous  man  says,  *  my 
fruits,'  not  God's  gifts;  that  too  when  the  increase  was  due  to  God's 
providence.      This  feeling  is  as  sinful  in  its  way  as  recognized  crimes. 

Ver.  18.  This  will  I  do,  etc.  He  proposed  to  do  just  what  every 
man  of  ordinary  business  sagacity  would  do.  He  was  not  a  '  fool,' 
from  a  commercial  point  of  view.  He  represents  the  great  mass  of 
successful  men.  —  My  barns,  or,  'store-houses'  of  any  kind. 

Ver.  19.  Soul.  The  marginal  rendering,  '  life,'  shows  the  cor- 
respondence with  the  saying  in  ver.  15. — Thou  hast  many  goods 
laid  up  for  many  years.  He  was  no  unusual  and  hardened  sinner, 
because  he  thus  thought.  Yet  he  made  two  mistakes  :  (1)  He  thought 
that  his  many  goods  could  satisfy  his  '  soul,'  degrading  it  to  the  level 
of  material  things ;  (2)  He  spoke  of  '  many  years,'  forgetting  that  he  had 
no  such  lease  of  life. — Take  thine  ease.  His  wealth  had  disquieted 
him ;  he  would  now  make  it  the  basis  of  rest. — Eat,  drink,  be 
merry.  But  idleness  will  not  satisfy  him ;  he  must  begin  to  revel, 
to  have  occupation.  This  was  the  natural  step.  The  four  verses 
(16-19)  are  a  graphic  portrayal  of  worldliness.  In  real  life  some- 
times the  father  fills  out  the  character  of  vers.  16-18,  and  it  is  the 
sons  who  utter  the  Epicurean  sentiment  of  ver.  19 ;  but  the  picture 
remains  true  to  life.  Novelists  expand  these  verses  into  volumes,  but 
too  often  forget  the  spiritual  lesson. 

Ver.  20.     But  God  said  unto  him.     In  contrast  with  what  he 
had  said  to  himself.    God  is  represented  as  audibly  uttering  this  judg- 
13 


194  LUKE  XII.  [12:  21. 

foolish  one,  this  night  Ms  thy  2soul  required  of  thee; 
and  the  things  which  thou  hast  prepared,  whose  shall 
21  they  be?     So  is  he  that  laycth  up  treasure  for  him- 
self, and  is  not  rich  towaid  God. 

1  Gr.  the>/  require  thy  s-.ul.  2  Or,  I  fe. 

merit,  to  bring  before  the  man  the  certainty  of  approaching  death. 
Often  in  real  life  some  messenger  of  death  comes  to  impress  the  game 
fact  upon  those  here  represented. — Thou  fool,  in  spite  of  the  sensi- 
ble, practical  thought  of  ver.  18. — This  night.  The  'many  years' 
are  not  his. — Is  thy  soul  required,  lit.,  '  they  require  thy  soul.' 
This  is  probably  equivalent  to  :  I  will  require  of  thee ;  but  the  form 
suggests  a  reference  to  the  angels  as  the  ministers  of  God's  purposes. 
Some  indeed  think  that  there  is  an  allusion  to  murderers  who  will  rob 
him  of  his  goods  also ;  but  this  is  rather  fanciful. — Thy  soul,  which 
you  would  have  '  eat,  drink,  be  merry,'  is  summoned  where  all  this 
ceases.  It  must  be  conscious  of  its  higher  nature,  which,  alas,  now 
exposes  it  to  judgment. — The  things  •which  thoirhast  prepared, 
etc.  •  Prepared '  for  thyself,  they  cannot  be  thine.  Some  answer : 
they  will  be  for  my  son,  my  family ;  but  observation  proves  the  an- 
swer a  folly.  Inherited  riches  are  rarely  a  blessing,  and  the  strife 
among  heirs  in  answering  this  very  clause  is  one  of  the  saddest  pages 
of  social  life  (comp.  ver.  13). 

Ver.  21.  So,  thus  foolish  and  destitute,  even  though  the  hour  of 
his  awaking  from  the  dream  of  wisdom  and  wealth  has  not  yet  come, 
is,  not,  '  will  be,'  for  a  terrible  every-day  fact  is  set  forth,  he  that 
layeth  up  treasure  for  himself.  The  folly  and  sin  and  real  des- 
titution spring  from  the  selfishness  of  this  course.  The  evil  is  not  in 
the  treasure,  nor  in  laying  up  treasure,  but  in  laying  up  treasure  for 
one's  self.  A  case  like  this,  where  the  sinner  is  respectable,  honest, 
and  prosperous,  shows  the  true  nature  of  sin :  it  is  a  devotion  to  self, 
not  to  God,  and  laying  up  solely  for  self  is  therefore  a  sin,  according 
to  the  judgment  of  Christ. — And  is  not  rich  toward  God.  This 
is  the  same  as  having  'a  treasure  in  the  heavens'  (ver.  33;  Matt.  5: 
20).  Hence  it  cannot  mean  simply,  being  actually  rich  and  using  the 
wealth  for  the  glory  of  God.  It  refers  to  the  true  wealth  which  God 
preserves  for  us  and  will  impart  to  us,  spiritual  wealth,  possessions  in 
Ilis  grace,  His  kingdom,  His  eternal  favor,  that  are  not  left  behind  at 
death.  Gathering  for  self  directly  interferes  with  the  acquiring  of 
this  true  wealth ;  gathering  for  the  purposes  set  forth  in  ver.  19  is  a 
robbing  of  the  Spirit.  But  the  possession  of  wealth  docs  not  in  and  of 
itself  prevent  the  acquisition  of  the  true  riches.  It  is  the  desire  for 
wealth,  the  trust  in  riches,  which  proves  a  snare  (chap.  18:  24;  Mark 
10:  21).  The  sin  of  covetousness  is  all  the  more  dangerous,  because 
so  respectable.  But  the  Bible  join«<  together  covetousness,  unclean- 
noes,  and  idolatry  (see  Eph.  5 :  5,  and  many  similar  passages). 


12:  22-25.]  LUKE  XII.  195 

Chapter  12:  22-53. 
Various  Lessons  for  the  Disciples. 

22  A  nd  lie  said  unto  his  disciples,  Therefore  I  say  unto 
you,  Be  not  anxious  for  your  'life,  what  ye  shall  eat; 

23  nor  yet  for  your  body,  what  ye  shall  put  on.  For 
the  1  life  is  more  than  the  food,  and  the  body  than  the 

24  raiment.  Consider  the  ravens,  that  they  sow  not, 
neither  reap  ;  which  have  no  store-chamber  nor  barn  ; 
and  God  fecdeth  them  ;  of  how  much  more  value  are 

25  yc  than  the  birds !     And  which  of  you  by  being  anx- 

1  Or,  s>  ul. 

Various  Lessons  for  the  Disciples,  vers.  22-53. 

The  Sermon  on  the  Mount  furnishes  parallels  to  the  earlier  part  of  this  section,  and 
th  eechatological  discourse  to  the  latter  part.  See  Matt.  G:  25-33;  24:  42-51;  comp. 
Matt.  10:  34-3G.  The  whole  seems,  however,  to  have  been  uttered  on  one  occasion. 
The  connection  with  what  precedes  is  close.  Vers.  22-34  treat  of  worldly  care,  which 
ta  to  trust  God,  while  covetousness  trusts  wealth  more  than  God.  Both  sins  are 
dangerous,  because  insidious.  Many  Christians  obtain  the  mastery  over  other  forms 
of  evil,  and  yet  fail  to  recognize  the  evil  of  these  closely  related  practical  errors. — 
Vers  35-40  contain  an  exhortation  to  watchfulness,  which,  in  response  to  a  question 
of  Peter  (ver.  41),  passes  over  into  a  direct  application  to  the  Twelve  (vers.  41-48),  the 
discourse  to  the  disciples  closing  with  a  vivid  picture  of  the  division  which  will  result 
from  the  mission  of  our  Lord  (vers.  49-53). 

Ver.  22.  Therefore,  since  worldly  riches  are  of  so  little  use,  be 
not  anxious  ;  God,  who  cares  for  your  higher  life,  will  provide  for  the 
lower,  and  since  He  provides  food  for  the  ravens  and  clothing  for  the 
lilies,  He  will  certainly,  being  a  Father,  provide  for  you,  His  children. 

Ver.  23.  The  life,  or,  'soul,'  but  evidently  the  physical  life  is 
meant. 

Ver.  24.  Consider  the  ravens.  Comp.  Job  38:  41 ;  Ps.  147:  9; 
the  thought  here  is  more  general,  however.  The  word  translated  '  con- 
si  ler'  is  stronger  than  that  used  in  the  Sermon  on  the  Mount;  it  im- 
plies observation  and  study.  '  In  the  example  borrowed  from  nature, 
it  is  important  to  mark  how  all  the  figures  employed — sowing,  reaping, 
store-house,  barn — are  connected  with  the  parable  of  the  foolish  rich 
man.  All  these  labors,  all  these  provisions,  in  the  midst  of  which  the 
rich  man  died, — the  ravens  knew  nothing  of  them  ;  and  yet  they  live! 
The  will  of  God  is  thus  a  surer  guaranty  of  existence  than  the  posses- 
sion of  superabundance.'    (Godet.) 

Ver.  25.  By  being  anxious.  The  uselessness  of  such  anxiety  is 
now  set  forth. — Add  a  cubit  unto  his  stature,  or,  '  age.'     The 


19G  LUKE  XIT.  [12:  20-29. 

26  ious  can  add  a  cubit  unto  his  l stature?  If  then  ye 
are  not  able  to  do  even  that  which  is  least,  why  are  ye 

27  anxious  concerning  the  rest?  Consider  the  lilies,  how 
they  grow :  they  toil  not,  neither  do  they  spin ;  yet  I 
say  unto  you,  Even  Solomon  in  all  his  glory  was  not 

28  arrayed  like  one  of  these.  But  if  God  doth  so  clothe 
the  grass  in  the  field,  which  to-day  is,  and  to-morrow 
is  cast  into  the  oven ;   how  much  more  shall  he  clothe 

29  you,  O  ye  of  little  faith  ?  And  seek  not  ye  what  ye 
shall  eat,  and  what  ye  shall  drink,  neither  be  ye  of 

1  Or,  age. 

latter  is  probably  the  sense  here.  For  to  add  a,  cubit  (eighteen  inches) 
to  one's  stature,  would  be  doing  something  enormous,  and  ver.  26  sug- 
gests that  a  small  thing  is  referred  to.  As  in  Ps.  39 :  5,  the  life  is 
conceived  of  a  race  or  journey  measured  off:  to  add  a  cubit  to  this 
would  seem  comparatively  trifling ;  but  even  this  we  cannot  do  with 
all  our  anxiety. 

Ver.  26.  Are  not  able  to  do  that  which  is  least.  Peculiar 
to  Luke,  though  implied  in  the  Sermon  on  the  Mount. 

Ver.  27.  Consider  the  lilies.  In  Matthew  this  is  prefaced  by 
the  clause  :  '  And  why  are  ye  anxious  concerning  raiment  V  The  next 
verse  suggests  that  there  is  a  reference  to  wild  flowers  in  general. 
They  are  very  plenty  and  gorgeous  in  Palestine.  The  Huleh  lily  may 
be  meant. — How  they  grow,  etc.  No  labor,  no  care;  yet  even 
Solomon,  etc.  His  pomp  is  still  proverbial  in  the  East. — In  all 
his  glory.  The  Jewish  audience  could  conceive  of  no  higher  repre- 
sentative of  earthly  glory.  —Like  one  of  these.  The  microscope 
has  only  magnified  the  force  of  these  words.  '  One'  flower  has  beauty 
enough  to  outshine  Solomon. 

Ver.  28.  Doth  so  clothe.  God  has  created  the  flowers,  and 
purposed  to  make  them  as  they  are :  without  His  sustaining  hand, 
they  could  not  exist. — To-morrow  is  cast  into  the  oven.  With- 
ered grass  and  flowers  were  used  as  fuel  in  the  East. — Much  moi  e  ; 
since  He  is  your  Father  (ver.  30). — O  ye  of  little  faith;  a  single  word 
in  the  Greek.  The  faith  is  '  little,'  because  it  does  not  trust,  for  that 
which  is  of  less  importance,  the  God  who  has  given  us  the  greatest  and 
best  gift,  Himself  as  our  personal  Friend,  more  especially  in  Jesus  Christ. 

Ver.  29.  Neither  be  ye  of  doubtful  mind.  The  word  in  the 
original  is  derived  from  '  meteor,'  and  is  explained  by  some :  do  not 
rise  in  fancy  to  high  demands,  creating  imagined  necessities,  thus 
making  yourselves  more  ill-contented  and  more  disposed  to  unbelieving 
anxiety.  Others  interpret  (as  in  A.  V.):  do  not  be  fluctuating,  t.  e.t 
anxious,  tossed  between  hope  and  fear.  This  suits  the  connection,  but 
is  a  less  usual  sense. 


12:  30-33.]  LUKE  XII.  197 

30  doubtful  mind.  For  all  these  things  do  the  nations 
of  the  world  seek  after:  but  your  Father  knoweth  that 

31  ye  have  need  of  these  things.  Howbeit  seek  ye  Miis 
kingdom,  and  these  things  shall  be  added  unto  you. 

32  Fear   not,  little  flock ;   for  it  is  your  Father's  good 

33  pleasure  to  give  you  the  kingdom.  Sell  that  ye  have, 
and  give  alms ;  make  for  yourselves  purses  which 
wax  not  old,  a  treasure  in  the  heavens  that  faileth 
not,  where  no  thief  draweth  near,  neither  moth  de- 

1  Many  ancient  authorities  read  the  kingdom  of  God. 

Ver.  30.  The  nations  of  the  world,  i.  e,,  the  Gentiles.  They 
anxiously  seek  after  worldly  things,  because  they  do  not  know  or  be- 
lieve in  God's  Providence;  but  you,  who  know  God,  ought  to  know 
Him  as  your  Father.  He  cares  for  you,  and  well  supplies  your 
wants,  because  He  knoweth  that  ye  have  need,  etc. 

Ver.  31.  Seek  ye  his  kingdom.  The  reading  in  the  margin  was 
probably  an  alteration  to  explain  the  meaning.  Supreme  devotion  to 
God  is  commanded. — These  things ;  needed  for  the  body.  (The 
weight  of  evidence  is  against  '  all,'  which  was  probably  inserted  by 
the  copyists  to  conform  with  Matthew.)  But  the  principle  holds  goo  1, 
to  a  large  extent,  of  all  those  things  which  are  willingly  subordinated 
to  the  glory  of  God. — Shall  be  added.  Given  by  God  in  addition 
to  the  superior  spiritual  blessings.  The  moment  such  things  are  de- 
sired unconditionally,  we  have  exalted  them  above  spiritual  objects, 
and  lost  the  promise. 

Ver.  32.  Fear  not.  Peculiar  to  Luke.  The  fear  forbidden  is  that 
which  interferes  with  proper  seeking  of  the  kingdom  of  God  (ver.  31), 
including  fear  about  losing  earthly  things  and  fear  about  not  obtaining 
the  heavenly  riches.  Such  encouragement  was  needed  by  the  disci- 
ples, who  were  outwardly  weak :  little  flock,  '  little '  in  contrast 
with  the  myriads  of  people  (ver.  1);  but  the  'flock'  of  the  Good 
Shepherd  (John  10:  11 ;  Matt.  26:  31).  Comp.  Isa.  40:  10-14,  which 
justifies  a  wider  application  to  all  real  Christians. — For  it  is  your 
Father's  good  pleasure,  etc.  Because  of  this  '  good  pleasure,'  they 
would  obtain  the  heavenly  riches  ;  fear  about  spiritual  things  being 
thus  removed,  there  ought  to  be  none  about  temporal  things. 

Ver.  33.  Sell  what  ye  have,  and  give  alms.  Comp.  Matt. 
6:  19-21;  but  this  is  stronger.  The  connection  of  thought  is  with 
ver.  17  ('what  shall  I  do?'),  telling  how  earthly  riches  should  be  in- 
vested. But  there  is  also  a  close  connection  with  what  precedes  : 
Since  God  provides  for  our  temporal  wants  as  well  as  our  higher  spirit- 
ual ones,  use  His  temporal  gifts  so  as  to  promote  your  spiritual  welfare. 
The  first,  but  not  exclusive,  application  is  to  the  Apostles,  who  must 
be  thus  unencumbered  in  their  ministry.     If  this  course  of  conduct 


198  LUKE  XII.  [12 :  34-37. 

34  stroyeth.  For  where  your  treasure  is,  there  will  your 
heart  he  also. 

35  Let  your  loins  be  guirded  about,  and  your  lamps 

36  burning ;  and  be  ye  yourselves  like  unto  men  looking 
for  their  lord,  when  he  shall  return  from  the  marriage 
feast;  that,  when  he  cometh  and  knocketh,  they  may 

37  straightway  open  unto  him.  Blessed  are  those  l  ser- 
vants, whom  the  lord  when  he  cometh  shall  find 
watching :  verily  I  say  unto  you,  that  he  shall  gird 

1  Gr.  bond-servants. 

promoted  their  spiritual  welfare,  it  will  that  of  all  Christians.  The 
precept  will  not  be  understood  too  literally,  except  by  those  who  apply 
it  only  to  ascetics  who  assume  vows  of  poverty.  Our  Lord's  words  are 
diametrically  opposed  {o  modern  socialism.  The  latter  would  make 
lau-s  to  take  away  wealth,  the  former  inculcate  love  that  gives  away. — 
Purses  which  wax  not  old.  Comp.  chap.  10:  4,  where  the 
Seventy  are  forbidden  to  take  purses. — A  treasure  in  the  hea- 
vens. A  comparison  with  ver.  21  and  Matt.  G :  2  shows  that  this 
precept  is  of  universal  application. 

Ver.  34.  For  where  your  treasure  is,  etc.  In  Matt.  6:  21, 
'thy'  is  the  correct  reading.  Dedication  of  the  heart  to  God  is  both 
evidenced  and  furthered  by  laying  up  '  a  treasure  in  the  heavens.' 

Vers.  35-40.  Exhortation  to  Watchfulness.—  The  connection  is  with  ver.  32  :  'It 
is  your  Father's  good  pleasure  to  give  you  the  kingdom,'  let  that  free  you  from  anx- 
iety ;  but  let  it  be  the  motive  to  labor  and  watch  for  the  coming  of  the  King. 

Ver.  35.  Let  your  loins  be  girded  about.  Unless  the  long 
garments  of  the  Orientals  were  thus  girded  up,  it  was  impossible  to  walk 
or  to  serve  at  table. — And  your  lamps  burning,  i.  e.,  in  readiness 
for  the  master  returning  at  night.  Be  in  continual  readiness  to  re- 
ceive the  returning  Messiah,  your  Master,  as  befits  your  relation  to 
Him.  The  first  figure  points  to  the  activity,  the  second  to  the  watch- 
fulness, of  the  faithful  servant. 

Ver.  36.  When  he  shall  return  from  the  marriage  feast. 
The  main  thought  is  simply  that  He  is  away  at  a  feast,  and  is  expected 
to  return.  In  the  parable  of  the  Ten  Virgins  (Matt.  25  :  1-13),  tbe 
return  of  the  Bridegroom  is.  the  main  thought. — Straightway  open 
unto  him.     Because  they  are  ready,  and  have  nothing  to  hide. 

Ver.  37.  Blessed,  etc.  The  blessedness  of  these  faithful  servants 
is  set  forth  in  a  figure. — Gird  himself,  to  serve  them.  Comp.  John 
13:  4,  which  foreshadows  the  ministering  condescension  of  the  Master 
at  His  return. — Shall  come,  or,  'come  forward.'  A  peculiar  ex- 
pression, describing  Hia  approach  to  the  guests.  —  Serve  them,  wait 
upon  them  at  table.  In  this  passage  no  prominence  is  given  to  the 
wedding  feast,  and  this  must  be  remembered  in  interpreting  it. 


12 :  38-42.]  LUKE  XII.  199 

himself,  and  make  them  sit  down  to  meat,  and  shall 

38  come  and  serve  them.  And  if  he  shall  come  in  the 
second  watch,  and  if  in  the  third,  and  find  them  so, 

39  blessed  are  those  servants.  JBut  know  this,  that  if 
the  master  of  the  house  had  known  in  what  hour  the 
thief  was  coming,  he  would   have  watched,  and  not 

40  have  left  his  house  to  be  2  broken  through.  Be  ye 
also  ready :  for  in  an  hour  that  ye  think  not  the  Son 
of  man  cometh. 

41  And  Peter  said,  Lord,  speakest  thou  this  parable 

42  unto  us,  or  even  unto  all  ?  And  the  Lord  said,  Who 
then  is  3the  faithful  and  wise  steward,  whom  his  lord 
shall  set  over  his  household,  to  give  them  their  por- 

1  Or,  Eut  (his  ye  bnow.  2  Gr.  digged  through.    ■ 

8  Or,  the  faithful  steward,  the  wise  man  whom,  &c. 

Ver.  38.  In  the  second  watch — In  the  third  watch  (from 
9  p.  m.  to  3  a.  m.).  The  first  and  fourth  watches  are  not  mentioned 
(as  in  Mark  13 :  35).  The  middle  watches  are  the  time  of  soundest 
sleep.  Even  if  our  Lord  delays  longer  than  the  servants  thought 
(ver.  45),  a  faithful  servant  can  thus  show  his  fidelity. 

Ver.  39.  But  know  this,  etc.  A  new  figure  (of  the  thief  in  the 
night)  brings  out  the  unexpected  return.  Comp.  Matt.  24 :  48,  44. — 
Broken  through,  lit.,  'digged  through.'  The  walls  of  the  houses 
were  usually  made  of  dried  clay  or  soft  bricks. 

Ver.  40.  For  in  an  hour  when  ye  think  not  the  Son  of 
man  cometh.     Comp.  chap.  21 :  34,  36  ;  Mark  13 :  33. 

Vers.  41—48.     Direct  Exhortation  to  the  Twelve. 

Ver.  41.  This  parable.  Of  the  watchful  servants. — Unto  us, 
or  even  unto  all  ?  The  question  was  probably  put  in  a  wrong 
spirit,  with  reference  to  the  high  reward  promised,  rather  than  to  the 
duty  enjoined.  The  early  date  renders  this  the  more  likely.  The 
language  is  so  characteristic  of  Peter  as  to  furnish  striking  evidence 
of  the  accuracy  of  Luke. 

Ver.  42.  And  the  Lord  said.  '  Jesus  continues  His  teaching  as 
if  He  took  no  account  of  Peter's  question;  but  in  reality  He  gives 
such  a  turn  to  the  warning  which  follows  about  watchfulness,  that  it 
includes  the  precise  answer  to  the  question.'  (Godet.)  Faithfulness 
and  unfaithfulness  come  into  prominence,  not  the  reward  of  a  particu- 
lar class,  irrespective  of  their  conduct.  Peter  learned  the  lesson  ;  the 
warning  tone  of  these  verses  re-appears  in  his  Epistles. — The  faith- 
ful and  wise  steward  (Matthew:  'servant').  The  best  authori- 
ties give  a  form  slightly  differing  from  Matt.  24 :  45,  and  admitting  of 
the  interpretation  given  in  the  margin.    A  literal  rendering  would  be : 


200  LUKE  XTI.  [12:  43-46. 

43  tion  of  food  in  due  season?  Blessed  is  that x servant, 
whom  his  lord  when  he  cometh  shall   find  so  doin<r. 

44  Of  a  truth  I  say  unto  you,  that  he  will  set  him  over 

45  all  that  he  hath.  But  if  that  !  servant  shall  say  in  his 
heart,  My  lord  delayeth  his  coming ;  and  shall  begin 
to  beat  the  men-servants  and  the  maid-servants,  and 

46  to  eat  and  drink,  and  to  be  drunken ;  the  lord  of  that 
Servant  shall  come  in  a  day  when  he  expecteth  not, 
and  in  an  hour  when  he  knoweth  not,  and  shall  2cut 
him  asunder,  and  appoint  his  portion  with  the  unfaith- 

1  Gr.  bond-servant.  a  Or,  severely  scourge  him. 

'the  faithful  steward,  the  wise,'  or,  'prudent.' — Shall  set  over  his 
household.  The  reference  to  the  ministry  is  obvious,  not  only  from 
Peter's  question,  but  from  the  use  of  the  figure  in  1  Cor.  4:  2,  and 
elsewhere.  The  future  seems  to  point  to  our  Lord's  departure  from 
the  earth. — To  give  them,  etc.     Ministerial,  not  magisterial,  duty. 

Ver.  43.  That  servant,  'bond-servant,'  personally  belonging  to 
the  master,  though  charged  with  a  duty  higher  than  the  others. 

Ver.  44.  Set  him  over  all  that  he  hath.  At  His  return 
(ver.  43).  An  indication  of  the  continuation  of  the  ministry,  up  to 
that  time,  '  to  give  them  their  portion  of  food  in  due  season.'  The 
reward  is  greater  than  that  promised  in  ver.  37,  and  of  an  official 
nature. 

Ver.  45.  But  if  that  servant  shall  say  in  his  heart.  Mat- 
thew :  '  evil  servant.' — My  lord  delayeth  his  coming.  Implying 
that  the  future  of  the  Church  would  give  room  for  the  thought. — To 
beat  the  men-servants,  etc.  Matthew  :  '  fellow-servants  ;'  here 
the  terms  are  the  familiar  ones  used  of  household  servants.  Forget- 
fulness  of  the  Lord's  coming  leads  to  two  sins  in  the  ministry  :  tyranny 
over  the  flock,  and  then  worldly  indulgence  in  social  fellowship,  with 
those  who  are  not  truly  of  the  flock. 

Ver.  46.  The  lord  of  that  servant.  Unfaithfulness  does  not 
remove  from  Christ's  authority.  The  sudden  coming  is  again  referred 
to. — Shall  cut  him  asunder.  This  punishment  was  not  unknown 
among  the  Israelites  and  other  ancient  nations.  The  marginal  render- 
ing is  unsupported  by  any  examples.  The  language  is  to  be  taken  in 
its  obvious  sense,  and  regarded  as  a  figurative  expression  for  extreme 
punishment,  which  is  not  extinction,  but  to  be  followed  by  a  portion 
with  the  unfaithful.  Some  accept  a  reference  to  a  divided  heart, 
and  the  consequent  punishment  by  the  conscience.  '  Unfaithful ' 
brinps  out  the  contrast  with  ver.  42.  Matthew:  '  with  the  hypocrites.' 
No  previous  faithfulness  will  avail.  When  the  Lord  comes,  He  will 
judge  His  servants  as  He  finds  them. 


12 :  47-40.]  LUKE  XII.  201 

47  ful.  And  that  l  servant,  which  knew  his  lord's  will, 
and  made  not  ready,  nor  did  according  to  his  will, 

48  shall  be  beaten  with  many  stripes;  but  he  that  knew 
not,  and  did  things  worthy  of  stripes,  shall  be  beaten 
with  few  stripes.  And  to  whomsoever  much  is  given, 
of  him  shall  much  be  required :  and  to  whom  they 
commit  much,  of  him  will  they  ask  the  more. 

49  I  came  to  cast  fire  upon  the  earth ;  and  what  will  I,  * 

1  Gr.  bondservant.  *  For  what  will  I  read  what  do  I  desire. — Am.  Com. 

Ver.  47.  And  that  servant  who  knew,  etc.  The  verse  states 
a  general  principle,  which  serves  to  explain  the  severity  of  the  pun- 
ishment spoken  of  in  ver.  46.  Peter's  distinction  (ver.  41)  between 
'us'  and  'all '  corresponds  with  that  between  the  'servant  which  knew' 
and  the  servant  'that  knew  not'  (ver.  48).  But  the  application  is 
general. — Made  not  ready.  It  includes  not  only  '  himself  A.  V.), 
but  all  things  placed  in  his  charge. — Stripes  is  properly  supplied. 

Ver.  48.  That  knew  not.  With  fewer  privileges,  less  knowledge, 
referring  first  to  a  disciple,  but  applicable  to  all  men. — And  did 
things  worthy  of  stripes,  etc.  The  ground  of  the  punishment  is 
not  disobedience  to  an  unknown  will  of  the  Lord,  but  the  commission 
of  acts  worthy  of  punishment.  According  to  the  law  of  conscience, 
those  here  referred  to  will  be  judged  and  condemned  (see  Rom.  1 :  19, 
20,  32 ;  2 :  14,  15) ;  but  their  punishment  will  be  less  than  that  of 
those  with  more  light.  Yet  all  who  can  read  this  declaration  have  been 
given  more  light. — "With  few  stripes.  Both  classes  will  be  punished 
in  the  same  way ;  the  difference  being  in  degree,  not  in  kind.  This  shows 
that  the  punishment  will  be  during  conscious  existence,  but  gives  no 
hint  of  a  difference  in  the  duration  of  punishment.  Nothing  is  said 
of  those  who  know  and  do,  or  of  those  who  know  not  and  do,  should 
the  latter  class  exist  (Rom.  2:  14).  The  language  here  used  (vers. 
45-4^)  implies  retribution  (not  discipline),  at  and  after  Christ's  second 
coming. — And  to  whomsoever  mucb  is  given,  etc.  This  prin- 
ciple is  again  and  again  announced  in  the  New  Testament. — The 
more.  Meyer  explains  :  more  than  he  received,  as  in  the  parable  of 
the  talents ;  '  mine  own  with  interest.'  But  it  is  simpler  to  understand 
it  as  more  than  others  who  have  received  little. 

Vers.  49-53.  The  Division  resulting  from  the  Lord's  Mission. — 
Having  shown  the  awful  difference  between  the  faithful  and  unfaithful 
servant,  and  the  great  responsibility  resting  upon  His  disciples,  our 
Lord  points  out  that  the  difference  begins  here  and  is  manifested  in 
the  antagonism  which  the  establishment  of  His  kingdom  develops. 
While  this  renders  faithfulness  more  difficult,  the  knowledge  of  it  in- 
creases the  sense  of  responsibility  and  urges  to  greater  faithfulness. 

Ver.  49.     I  came  to  cast  fire  upon  the  earth.     This  is  ex- 


202  LUKE  XII.  [12 :  50-52. 

50  if  it  is  already  kindled?*     But  I  have  a  baptism  to 
be  baptized  with  ;  and  how  am  I  straitened  till  it  be 

51  accomplished !    Think  ye  that  I  am  come  to  give  peace 
in  the  earth  ?     I  tell  you,  Nay ;  but  rather  division  : 

52  for  there  shall  be  from  henceforth  five  in  one  house 
divided,  three   against   two,  and   two  against   three. 

*  Or,  how  I  would  that  it  were  already  kindled ! — Am.  Com. 

plained  by  most,  as  referring  to  the  gift  of  the  Holy  Spirit.  This  was 
a  baptism  (ver.  50)  with  fire,  resulting  in  the  '  division '  spoken  of  in 
vers.  51-53.  Others  refer  it  to  the  word  of  God.  The  view  that  the 
1  fire '  means  the  '  division '  itself  obscures  the  whole  passage ;  how 
could  our  Lord  unconditionally  wish  for  the  latter  ?  '  Cast  upon  the 
earth'  refers  to  the  powerful  and  sudden  influence  of  the  day  of  Pen- 
tecost. Others  refer  the  clause  to  the  extraordinary  spiritual  excite- 
ment which  His  gospel  would  awaken  But  this  was  the  result  of  the 
gift  of  the  Holy  Spirit. — And  what  -will  I,  etc.  Our  Lord  here 
expresses  a  desire  for  kindling  of  this  '  fire  ;'  but  there  is  much  differ- 
ence of  opinion  as  to  the  exact  meaning  of  the  original.  The  form 
suggested  by  the  margin  of  the  American  Revisers  is  the  most  natural 
interpretation.  Another  view  takes  the  clause  as  question  and  answer: 
1  What  do  I  wish  ?  Would  that  it  were  already  kindled  ! '  The  com- 
mon rendering  is  objectionable,  since  the  fire  was  not  yet  kindled. 

Ver.  50.  But.  Before  my  wish  willfcbe  fulfilled. — I  have  a  bap- 
tism, etc.  Our  Lord  here  refers  to  His  own  sufferings,  and  especially 
to  His  death.  We  may  find  in  the  figure  either  a  reference  to  His 
burial,  or  the  depth  and  intensity  of  His  sufferings,  when  the  waters 
rolled  over  His  soul.  Before  we  could  be  baptized  with  the  Holy  Spirit, 
this  must  come,  for  only  thus  was  this  new  power  bought  for  us. — 
And  bow  am  I  straitened,  etc.  'What  a  weight  is  on  me!' 
Anxiety,  trouble  of  spirit,  the  human  reluctance  in  view  of  fearful 
sufferings,  here  appear.  It  is  the  premonition  of  Gethsemane  and 
Calvary.  As  this  was  probably  uttered  before  the  parable  of  the 
Sower,  it  was  a  long  shadow  the  cross  threw  upon  His  soul. 

Ver.  51.  Am  come  ;  not  the  same  word  as  in  ver.  49,  pointing  to 
His  presence  then  on  the  earth. — Peace  will  come  only  after  complete 
victory.  —  Division  is  equivalent  to  'a  sword'  (Matthew).  This 
would  be  the  effect  of  the  '  fire '  He  would  send.  His  own  coming  in- 
deed resulted  in  antagonism  ;  but  the  gift  of  the  Holy  Ghost  increased 
it,  and  the  measure  of  that  antagonism  has  been  the  measure  of  the 
Spirit's  influence.  In  one  sense,  the  greatness  of  the  strife  is  a  proof 
of  the  greatness  of  the  Lord  whose  coming  caused  it,  as  His  prediction 
of  it  is  a  proof  of  His  Divine  knowledge. 

Ver.  52.  Henceforth.  Our  Lord  speaks  of  the  state  of  things 
after  His  death  as  already  present.  But  there  is  a  hint  that  it  has 
already  begun. — Three  against  two,  etc.     A  picture  of  varying 


12:  53-56.]  LUKE  XII.  203 

53  They  shall  be  divided,  father  against  son,  and  son 
against  father;  mother  against  daughter,  and  daughter 
against  her  mother;  mother  in  law  against  her  daugh- 
ter in  law,  and  daughter  in  law  against  her  mother  in 
law. 

Chapter  12:  54-59. 
Reproach  of  the  Multitude. 

54  And  he  said  to  the  multitudes  also,  When  ye  see  a 
cloud  rising  in  the  west,  straightway  ye  say,  There 

55  cometh  a  shower ;  and  so  it  cometh  to  pass.  And 
when  ye  see  a  south  wind  blowing,  ye  say,  There  will 

5G  be  a  l scorching  heat;  and  it  cometh  to  pass.  Ye 
hypocrites,  ye  know  how  to  2  interpret  the  face  of  the 
earth  and  the  heaven ;  but  how  is  it  that  ye  know  not 

1  Or,  hot  wind.  »  *  Gr.  prove. 

conflict  as  well  as  of  discord.  Peculiar  to  Luke.  See  further  on  Matt. 
10:  35. 

Reproach  of  the  Multitude,  vers.  54-59. 

Peculiar  to  Luke ;  but  similar  thoughts  are  found  in  Matt  if> :  2,  3 ;  5 :  25,  26.     The 

connection  with  what  j  recedes  is  close:  the  discord,  as  already  begun,  arises  from  the 
fact  that  the  mass  of  the  people  do  not  discern  the  time.  The  very  turning  to  the 
people,  after  the  address  to  the  disciples,  is  a  token  of  this  division.  The  form-  differs 
from  that  of  Matthew,  and  such  thoughts  might  well  be  repeated. 

Ver.  54.  When  ye  see  a  cloud  rising  in  the  west,  straght- 
way,  etc. -The  conclusion  is  quickly  formed;  (he  sign  is  trustworthy. 
The  thought  is  that  of  Matt.  16  :  2,  3  ;  but  the  signs  are  different,  as 
well  as  the  hearers :  there  the  Pharisees  and  Sadducees,  here  the 
crowd  gathered  about  Him. 

Ver.  55.  There  will  be  a  scorching  heat.  The  margin  is 
probably  more  correct.  But  comp.  Matt.  20:  12.  These  weather 
signs  still  hold  good  in  Palestine,  the  west  wind  coming  from  the  sea, 
and  the  south  wind  from  the  hot  desert.  Other  signs  are  probably 
alluded  to  in  ver.  56  ('of  the  earth '). 

Ver.  56.  Ye  hypocrites.  The  multitudes  were  then  reproached, 
because  they  were  under  the  lead  of  the  Pharisees. — How  to  inter- 
pret. The  word  '  interpret,'  lit.,  '  prove,'  put  to  the  test  and  judge, 
differs  from  that  in  Matt.  16:  3. — This  time  (Matthew:  'the  signs 
of  the  times'),  the  time,  or  season,  of  the  Messiah's  appearance.  It 
coul'I  he  recognized  in  its  importance  by  those  who  would  put  it,  to  the 
proof.     The  duty  of  testing  it  as  well  as  the  danger  of  failure  appear 


204  LUKE  XII.  [12:57-59. 

57  how  to  interpret  this  time  ?     And  why  even  of  your- 

58  selves  judge  ye  not  what  is  right?  For  as  thou  art 
going  with  thine  adversary  before  the  magistrate,  on 
the  way  give  diligence  to  be  quit  of  him ;  lest  haply 
he  hale  thee  unto  the  judge,  and  the  judge  shall  de- 
liver thee  to  the  2  officer,  and  the  2  officer  shall  cast 

59  thee  into  prison.  I  say  unto  thee,  Thou  shalt  by  no 
means  come  out  thence,  till  thou  have  paid  the  very 
last  mite. 

1  Gr.  prove.  2  Qr.  exactor. 

from  the  history  of  the  Jewish  people  during  that  century.  But  the 
duty  and  danger  remain ;  the  latter  a  sad  proof  of  the  power  of  sin 
over  the  mind  as  well  as  the  heart. 

Ver.  57.  And  "why,  etc.  A  further  reproach  for  want  of  know- 
ledge of  personal  duty,  which  involved  great  want  of  prudence  (vers. 
58,  59). — Even  of  yourselves.  Either  independently  of  a  teacher, 
or  independently  of  the  plain  signs  of  the  times. — What  is  right, 
namely,  repentance,  as  appears  from  the  figure  which  follows.  They 
ought  not  only  to  have  recognized  the  coming  of  the  Messiah,  but  thus 
prepared  for  it.  Want  of  discernment  in  regard  to  God's  dealings 
('  this  time')  usually  involves  ignorance  and  neglect  of  personal  duty. 

Ver.  58.  For  as  thou  art  going,  etc.  Act  as  in  such  a  case ; 
the  implied  thought  being  that  they  were  thus  going. — With  thine 
adversary.  The  '  adversary  '  is  the  holy  law  of  God,  since  '  what  is 
right'  had  just  been  spoken  of;  in  the  parallel  passage,  Matt.  5:  25, 
26,  the  connection  points  rather  to  some  brother  offended. — The  ma- 
gistrate is  God. — On  the  way.  '  As  thou  art'  (A.  V.)  is  unneces- 
sary ;  '  on  the  way '  belongs  to  what  follows. — To  be  Quit  of  him, 
i.  e.,  'released  from  him.'  By  repentance  and  faith. — Lest  he,  t.  e., 
the  adversary.  Christ  is  the  Judge. — Officer,  'exactor.'  The  Ro- 
man officer  corresponding  to  our  sheriff,  more  exactly  named  by  Luke 
than  by  Matthew.  The  word  is  used  only  here,  and  probably  refers 
to  the  angels;  see  Matt.  13:  41.  Godet,  however,  says:  'In  the  ap- 
plication, God  is  at  once  adversary,  judge,  and  officer;  the  first  by 
His  holiness,  the  second  by  His  justice,  the  third  by  His  power.' — 
The  prison.  The  place  of  punishment.  This  interpretation  of  the 
figure  seems  even  more  fitting  here  than  in  Matthew.  Some  prefer  to 
regard  it  as  a  general  statement  of  danger,  without  explaining  the 
several  parts.  But  the  repetition  of  the  detailed  figure  (the  Sermon 
on  the  Mount  certainly  preceded)  as  well  as  the  previous  part  of  the 
discourse  point  to  special  meanings. 

Ver.  50.  Thou  shalt  by  no  means  come  out  thence.  Comp. 
Matt.  5 :  2G.  This  figure  represents  the  danger  of  punishment  in 
view  of  failure  to  know  and  do  what  is  right,  and  it  must  have  an  im- 


13:  1,  2]  LUKE  XIII.  205 

Chapter  13 :  1-9. 

Discourse  on  Two  Events  of  the  Time;  the  Barren  Fig 

Tree. 

13:  l     "Now  there  were  some  present  at  that  very  season, 

which  told  him  of  the  Galilaeans,  whose  blood  Pilate 

2  had  mingled  with  their  sacrifices.     And  he  answered 

portant  and  definite  meaning.  Those  who  come  unreleased  before  the 
Judge,  at  the  last  day,  will  be  punished  forever.  Any  other  sense  is 
out  of  keeping  with  the  strong  language  of  ver.  46,  and  of  ver.  56  ('ye 
hypocrites'). — Mite.  Greek,  'lepton,'  the  smallest  of  coins  then  in 
u§£.     Comp.  Mark  12 :  42. 

Discourse  on  Two  Events  of  the  Day ;  the  Barren  Fig  Tree,  vers.  1-9. 
Peculiar  to  Luke.  We  have  no  further  information  as  to  the  time  of  the  massacre 
mentioned  in  ver.  1.  Views:  1.  The  time  was  immediately  after  the  discourse  of 
chap.  12,  and  the  place,  Galilee,  since  ver.  3  seems  to  point  out  those  addressed  as 
Galilaeans.  (So  Robinson  and  others.)  2.  It  occurred  during  the  last  visit  to  Persea 
and  should  be  joined  with  what  follows.  In  that  case  we  have  an  unbroken  chronolo- 
gical order  in  this  Gospel  from  this  point  'chap.  17  :  11-19  excepted).  In  favor  of  (2.) 
it  is  urged  that  the  phrase  'these  three  years'  (ver.  7)  points  to  a  time  near  the  close 
of  our  Lord's  ministry.  It  is  impossible  to  decide  the  question  with  much  confidence 
The  parable  (vers.  6-9)  is  closely  connected  with  vers.  1-5:  the  judgment  threatened 
will  come  speedily,  for  God  has  been  patient  for  a  long  time,  is  still  patient  ■  but  the 
last  opportunity  is  at  nand. 

Yer.  1.  There  were  some  present.  This  suggests  that  they 
had  just  come,  probably  for  the  purpose  of  telling  of  the  massacre, 
which  may  have  just  occurred  — At  that  very  season.  Probably, 
but  not  necessarily,  immediately  after  the  discourse  in  chap.  12. — 
Told  him.  Apparently  they  spoke,  because  exasperated  by  the  in- 
telligence, not  in  consequence  of  the  preceding  discourse. — The  Gali- 
laeans.  Luke  speaks  of  the  matter  as  well-known  ;  but  we  have  no 
other  information  about  it.  Such  slaughters  were  too  frequent  to  call 
for  particular  notice  from  historians.  The  Galilseans  were  riotous, 
and  the  occasion  was  undoubtedly  some  feast  at  Jerusalem. — Whose 
blood  Pilate  had  mingled  with  their  sacrifices.  His  soldiers 
probably  fell  on  them  and  slew  them  while  engaged  in  the  temple- 
sacrifice0.  The  victims  were  subjects  of  Herod,  and  possibly  this  was 
the  occasion  of  the  enmity  which  existed  between  Pilate  and  Herod 
(chap.  23:  12).  Those  who  told  of  the  massacre  thought  that  death 
under  such  circumstances  was  peculiarly  terrible ;  and  from  this  they 
inferred  that  these  Galilasans  had  been  great  sinners. 

Ver.  2.  Suppose  ye  ?  Our  Lord  perceives  their  reasoning,  and 
first  corrects  the  mistake  they  made,  adding  an  appropriate  warning. 


206  LUKE  XIII.  [13:  3-£. 

and  said  unto  them,  Think  ye  that  these  Galileans 
were  sinners  above  all   the   Galilseans,   because  they 

3  have  suffered  these  things  ?  I  tell  you,  Nay :  but, 
except  ye  repent,  ye  shall  all  in  like  manner  perish. 

4  Or  those  eighteen,  upon  whom  the  tower  in  Siloani 
fell,  and  killed  them,  think  ye  that  they  were  xoffend- 

5  ers  above  all  the  men  that  dwell  in  Jerusalem  ?  I 
tell  you,  Nay :  but,  except  ye  repent,  ye  shall  all  like- 
wise perish. 

1  Gr.  debtors. 

— "Were  sinners.  Our  Lord  does  not  deny  that  they  were  sinners, 
but  asserts  that  their  fate  does  not  prove  that  they  were  especially 
great  sinners.  Job's  friends  made  the  same  mistake.  The  verse 
directly  opposes  the  very  common  habit  of  calling  every  calamity  that 
befalls  another  a  'judgment.'  Such  a  verdict  has  the  air  of  piety; 
but  it  is  generally  the  result  of  uncharitableness.  The  next  verse 
shows  that  our  Lord  so  regarded  it. 

Ver.  3.  Except  ye  repent.  It  does  not  follow  that  those  ad- 
dressed were  Galileans.  If  John  11 :  47-54  refers  to  a  time  preceding 
•this  incident,  then  this  intelligence  may  have  been  brought  to  our 
Lord  to  warn  Him  against  the  danger  awaiting  Him  and  His  disciples 
at  Jerusalem.  He  waims  His  hearers  of  their  danger.  He  corrects 
their  mistake  in  ver.  2,  but  here  bases  His  warning  upon  the  truth 
which  lay  back  of  it,  namely,  that  sin  is  often  punished  in  this  world. 
Hence  each  should  repent  of  his  own  sins,  rather  than  be  over-anxious 
to  interpret  calamities  as  judgments  upon  others  for  their  sins. — Ye 
shall  all  in  like  manner  perish,  i.  e.,  by  the  Roman  sword. 
This  was  remarkably  fulfilled,  since  at  the  destruction  of  Jerusalem  it 
was  the  temple  especially  that  ran  with  blood. 

Ver  4.  Those  eighteen.  An  allusion  to  an  occurrence  then 
well-known,  but  about  which  we  have  no  further  information. — The 
tower  in  Siloam.  Probably  a  tower  of  the  city  wall  near  the  pool 
of  Siloam,  or  in  that  district,  which  may  have  been  called  by  the  name 
of  the  pool  (see  on  John  9  :  7).  The  village  named  '  Silwan'  occupies 
the  site  of  the  ancient  suburb. — Offenders,  literally,  '  debtors  '  (not 
the  same  word  as  in  ver.  2),  as  in  the  Lord's  Prayer  (Matt.  6  :  12) ; 
there  is  no  reason  for  supposing  that  they  were  actual  debtors  impris- 
oned in  the  tower.  This  accident  (as  it  is  supposed  to  have  been)  is 
classed  by  our  Lord  with  the  slaughter  by  Pilate.  All  such  events  are 
under  God's  control.  He  is  just  in  permitting  them  ;  but  we  are  un- 
just in  drawing  unchai'itable  inferences  from  them. 

Ver.  5.  All  likewise  perish.  The  threatened  destruction  came 
upon  'all,'  since  during  the  siege  the  city  was  full  of  people  from  the 
provinces  ;  multitudes  perished  in  the  ruin  and  rubbish  of  the  city 
and  its  falling  walls. 


13:  6-9.] '  LUKE  XIII.  207 

6  And  lie  spake  this  parable:  A  certain  man  had  a  fig 
tree  planted   in  his   vineyard ;  and  he  came  seeking 

7  fruit  thereon,  and  found  none.  And  he  said  unto  the 
vinedresser,  Behold,  these  three  years  I  come  seeking 
fruit  on  this  fig  tree,  and  find  none  :  cut  it  down ; 

8  why  doth  it  also  cumber  the  ground  ?  And  he  an- 
swering saith  unto  him,  Lord,  let  it  alone  this  year 

9  also,  till  I  shall  dig  about  it,  and  dung  it :  and  if  it 
bear  fruit  thenceforth,  well ;  but  if  not,  thou  shalt  cut 
it  down. 

Ver.  6.  A  fig  tree  planted  in  his  vineyard.  This  was  not 
unusual,  nor  contrary  to  Deut.  22  :  9. 

Ver.  7.  Vinedresser.  The  cultivator  of  the  vineyard. — These 
three  years.  The  planted  tree  would  ordinarily  bear  within  three 
years.  Whatever  be  the  special  interpretation,  this  period  indicates 
that  fruit  is  not  demanded  too  soon.  ■  Three  years  are  the  time  of  a 
full  trial,  at  the  end  of  which  the  inference  of  incurable  sterility  may 
be  drawn.'  (Godet.)  Some  refer  this  to  the  three  years  of  our  Lord's 
ministry,  now  so  nearly  ended.  But  the  time  is  uncertain  (see  pre- 
ceding paragraph). — Why  doth  it  also,  besides  bearing  no  fruit, 
cumber  the  ground?  Why  is  it  allowed  to  impoverish  the  soil, 
and  interfere  with  the  other  products  of  the  vineyard  ?  Barrenness 
curses  others  also. 

Ver.  8.  This  year  also.  A  brief  respite  is  asked  for,  and  what- 
ever intercessor  may  be  here  represented,  there  is  never  any  certainty 
of  more  than  a  brief  one. — Dig  about  it,  and  dung  it.  The  dig- 
ging was  for  the  purpose  of  casting  in  the  manure  near  the  roots. 
Take  additional  pains  with  it,  using  the  means  adapted  to  further 
fruitfulness.  A  more  special  interpretation  is  not  necessary.  It  is 
always  true  that  the  intercessor  is  also  the  laborer. 

Ver.  9.  And  if  it  bear  fruit  thenceforth,  well.  'Thence- 
forth' (or,  'after  that'),  as  the  R.  V.  indicates,  belongs  to  this  part 
of  the  verse.  This  indefinite  phrase  in  the  request  hints  at  still  further 
patience.  'Well'  is  properly  supplied.  'If  here  suggests  that  the 
vinedresser  expected  this  supposition  to  prove  correct. — If  not,  thou 
shalt  cut  it  down.  'Then  '  is  not  to  be  supplied  :  the  vine-dresser 
does  not  set  the  time  when  the  tree  shall  be  removed,  but  leaves  it  to 
the  owner  of  the  vineyard.  Even  here  there  is  a  tone  of  hope  and 
affection,  which  is  often  overlooked. — The  usual  interpretation  of  the 
parable  is  as  follows:  The  owner  of  the  vineyard  is  God  the  Father; 
the  vinedresser,  our  Lord,  who  labors  and  intercedes ;  the  fig-tree, 
the  Jewish  nation  drawing  near  to  destruction  through  its  unfruitful- 
ness,  and  the  vineyard,  the  world.  God  had  been  seeking  results 
during  the  years  of  our  Lord's  labor,  and  none  are  found;  He,  the 


208  LUKE  XIII.  [13:  10,  11. 

Chapter  13:  10-17. 

Healing  of  a  Woman  on  the  Sabbath  Day. 

10      And  he  was  teaching  in  one  of  the  synagogues  on 

n  the  sabbath  day.     And  behold,  a  woman  which  had  a 

spirit  of  infirmity  eighteen  years ;  and  she  was  bowed 

great  Intercessor,  pleads  for  a  brief  delay.  The  additional  means  used 
suggest  the  atoning  death  and  the  gift  of  the  Holy  Spirit.  But  He 
leaves  it  to  His  Father's  will  to  execute  the  sentence,  should  all  prove 
in  vain. — Another  interpretation,  starting  with  the  thought  that  indi- 
vidual repentance  had  just  been  enjoined  (vers.  3,  5),  finds  in  the  fig 
tree  a  reference  to  the  individual  man.  The  vineyard  then  represents 
the  Gospel  dispensation,  and  the  owner  is  Christ,  who  during  His  three 
years'  ministry  has  been  seeking  fruit.  (Notice  those  addressed  were 
still  impenitent.)  The  vinedresser  is  the  Holy  Spirit,  who  wrought 
through  the  prophets,  and  afterwards  more  powerfully  through  the 
Apostles.  The  additional  care  is  then  mainly  the  Pentecostal  blessing. 
The  Holy  Spirit  is  both  Laborer  and  Intercessor  as  respects  the  indi- 
vidual heart.  This  view  is  thought  by  many  to  accord  better  with  the 
delicate  shading  of  thought  in  ver.  9,  and  to  aiford  the  best  basis  for  a 
continued  application  of  the  parable. 

Healing  of  a  Woman  on  the  Sabbath  Day,  vers.  38-42. 

Peculiar  to  Luke,  but  comp.  the  earlier  Sabbath  controversies;  see  chap.  6:  1-11, 
and  parallel  passages. — It  is  generally  agreed  that  this  incident  belongs  to  the  later 
period  of  our  Lord's  ministry,  about  the  time  of  His  visit  to  Pergea  (Matt.  19 :  1,  2 ; 
Mark  10 :  1).  The  reasons  for  this  are:  (1.)  that  ver.  22  tells  of  a  journey  to  Jerusalem, 
which  must  be  identified  with  the  last  one  ;  (2.)  that  the  language  of  the  ruler  of  the 
synagogue  points  to  a  time  when  the  opposition  to  our  Lord  was  open  and  pronounced; 
(3.)  that  the  incident  cannot  be  appropriately  placed  anywhere  else. 

Ver.  10.  In  one  of  the  synagogues.  In  Percea,  as  we  suppose. 
— On  the  sabbath  day.  This  is  the  main  point,  whenever  and 
wherever  the  incident  occurred. 

Ver.  11.  A  spirit  of  infirmity  eighteen  years.  This  suggests 
a  form  of  demoniacal  possession  ;  and  ver.  16  shows  that  Satanic  influ- 
ence was  present  in  her  case.  Our  Lord,  however,  did  not  heal  demo- 
niacs by  laying  on  of  hands,  but  by  a  word  of  command.  Yet  in  this 
case  He  both  speaks  (ver.  12)  and  lays  hands  upon  her  (ver.  13). 
The  effect  of  her  disease  was  that  she  was  bowed  together ;  her 
muscular  power  was  so  deficient,  that  she  could  in  no  wise  lift 
herself  up.  She  had  some  power ;  but  it  was  insufficient  to  allow 
her  to  straighten  herself  up.  This  view  represents  the  woman,  not  as 
remaining  passsively  bowed,  but  ever  attempting,  and  failing,  to  stand 
straight. 


13:  12-16.]  LUKE  XIII.  209 

12  together,  and  could  in  no  wise  lift  herself  up.  And 
when  Jesus  saw  her,  he  called  her,  and  said  to  her, 

13  Woman,  thou  art  loosed  from  thine  infirmity.  And 
he  laid  his  hands  upon  her:  and  immediately  she  was 

14  made  straight,  and  glorified  God.  And  the  ruler  of 
the  synagogue,  being  moyed  with  indignation  because 
Jesus  had  healed  on  the  sabbath,  answered  and  said  to 
the  multitude,  There  are  six  days  in  which  men  ought 
to  work :  in  them  therefore  come  and  be  healed,  and 

15  not  on  the  day  of  the  sabbath.  But  the  Lord  answered 
him,  and  said,  Ye  hypocrites,  doth  not  each  one  of 
you  on  the  sabbath  loose  his  ox  or  his  ass  from  the 

16  x  stall,  and  lead  him  away  to,  watering  ?  And  ought 
not  this  woman,  being  a  daughter  of  Abraham,  whom 
Satan  had  bound,  lo,  these  eighteen  years,  to  have  been 
loosed  from  this  bond  on  the  day  of  the  sabbath? 

1  Gr.  manger. 

"Ver.  12.  Saw  her.  There  is  no  evidence,  that  she  asked  for  a 
cure.  The  action  of  our  Lord  and  the  language  of  the  ruler  of  the 
synagogue,  indicate  that  she  hoped  for  one. — Thou  art  loosed  from 
thine  infirmity.  Her  muscles  were  released  from  the  influence 
which  bound  them.  This  suggests  (as  also  ver.  16)  Satanic  power, 
which  our  Lord  always  drove  away  with  a  word. 

Ver.  13.  Was  made  straight.  The  laying  on  of  hands  com- 
pleted the  cure,  by  giving  the  needed  strength,  after  the  word  had  set 
free  from  Satanic  influence. 

Ver.  14,  Being  moved  with  indignation.  The  attitude  of 
mind  was  hostile,  but  had  been  manifested  hitherto  on  such  occasions. 
The  A.  V.  is  inexact  and  incorrect,  for  the  answer  was  not  '  with  in- 
dignation.' The  ruler  was  afraid  to  speak  out  so  boldly,  and  he 
1  covertly  and  cowardly '  addresses  himself,  not  to  the  Healer  or  to 
the  healed,  but  to  the  multitude.  His  false  premise  was,  that 
works  of  mercy  are  forbidden  on  the  Sabbath. 

Ver.  15.  The  Lord.  Perhaps  with  emphasis  ;  as  He  he  had  pre- 
viously proclaimed  Himself  '  Lord  of  the  Sabbath '  (chap.  6:5)  — ■ 
Ye  hypocrites.  Ver.  17  shows  that  other  antagonists  were  present. 
The  plural  agrees  better  with  what  follows.  The  hypocrisy  is  evident 
from  the  example  our  Lord  quotes. — Doth  not  each  one  of  you, 
etc.  This  was  confessedly  permitted.  In  an  important  sense  works 
of  mercy  are  works  of  necessity.  The  beast  tied  to  the  manger  aptly 
represents  the  case  of  this  poor  woman. 

Ver.  1G.  And  ought  not.  They  were  'hypocrites,'  because  they 
14 


210  LUKE  XIII.  [13:  17-19. 


17  And  as  he  said  these  things,  all  his  adversaries  were 
put  to  shame :  and  all  the  multitude  rejoiced  for  all 
the  glorious  things  that  were  done  by  him. 

Chapter  13:  18-21. 

Parables  of  the  Mustard  Seed  and  the  Leaven. 

18  He  said  therefore,  Unto  what  is  the  kingdom  of 

19  God  like  ?  and  whereunto  shall  I  liken  it  ?     It  is  like 

perceived  the  necessity  in  the  case  of  the  beast,  but  heartlessly  denied 
it  in  the  case  of  the  poor  woman.  The  contrast  is  marked.  In  the 
one  case,  a  dumb  animal ;  in  the  other,  a  woman,  who  was  moreover 
a  daughter  of  Abraham,  one  of  the  covenant  people  of  God,  the 
God  of  the  Sabbath.  The  reference  to  her  being  a  spiritual  daughter 
of  Abraham  is  not  at  all  certain  The  animal  is  represented  as  bound 
by  a  master  aware  of  its  necessities ;  this  woman  was  bound  by 
Satan.  Ordinary  infirmity  would  scarcely  be  thus  described ;  some 
kind  of  possession  is  asserted  by  our  Lord.  In  the  case  of  the  animal, 
but  a  few  hours  would  have  passed  since  the  last  watering ;  the  woman 
had  been  bound  for  eighteen  years. 

Ver.  17.  All  his  adversaries.  A  number  must  have  been  pre- 
sent.— All  the  multitude  rejoiced.  This  does  not  oppose  the 
view  that  the  miracle  occurred  in  Persea,  late  in  the  ministry.  Al- 
though Galilee  had  been  abandoned  by  Him,  and  Jerusalem  had  been 
repeatedly  hostile,  we  infer  from  Matt.  19 :  2,  that  He  was  still  heard 
with  gladness  in  Persea ;  in  fact,  some  such  wave  of  popularity  must 
have  preceded  the  entry  into  Jerusalem  — Were  done  by  him. 
The  original  indicates  continued  working,  which  agrees  with  Matt.  19 :  2. 

Parables  of  the  Mustard  Seed  and  the  Leaven,  vers.  18-21. 

Parallel  passages:  Matt.  13:  31-33;  Mark  4:  30-32.  The  latter  Evangelist  does  not 
give  the  second  parable.  Luke's  report  of  the  first  parable  is  the  briefest,  but  has  its 
own  peculiarities.  The  parables  probably  were  repeated  on  this  occasion.  There  is 
an  appropriate  connection  with  what  precedes.  The  miracle  had  shown  Christ's  power 
over  Satan,  the  people  were  rejoicing  in  this  power ;  our  Lord  thus  teaches  them  that 
His  kingdom,  '  the  kingdom  of  God,' should  ultimately  triumph  over  all  opposition, 
should  grow  externally  and  internally.  Such  instruction  was  peculiarly  apt  just  be- 
fore He  began  His  actual  journey  to  death  at  Jerusalem.  Others  suppose  that  the 
Evangelist  places  them  here  on  account  of  this  appropriateness.  * 

Ver.  18.  Unto  "what  is  the  kingdom  of  God  like  ?  Here 
Luke  agrees  with  Mark  rather  than  with  Matthew. 

Ver.  19.  A  grain  of  mustard  seed.  The  other  Evangelists 
speak  of  its  small  size,  which  is  implied  here. — Into  his  own  gar- 
den.    Peculiar  to  Luke,  suggesting  both  ownership  and  care. — Be- 


13:  20-22.]  LUKE  XIII.  211 

unto  a  grain  of  mustard  seed,  which  a  man  took,  and 
cast  into  his  own  garden ;  and  it  grew,  and  became  a 
tree ;    and    the    birds    of  the    heaven    lodged    in   the 

20  branches   thereof.      And  again   he  said;  W hereunto 

21  shall  I  liken  the  kingdom  of  God  ?  It  is  like  unto 
leaven,  which  a  woman  took  and  hid  in  three  Mea- 
sures of  meal,  till  it  was  all  leavened. 

Chapter  13:  22-30. 
The  Narrow  Door. 

22  And  he  went  on  his  way  through  cities  and  villages, 

1  See  marginal  note  on  Matt.  13 :  33. 

came  a  tree.  The  main  lesson  is  the  rapid  extension,  the  marvellous 
growth,  of  Christianity. — The  biids  of  the  heaven,  etc.  Usually 
explained  as  meaning  the  external  adherents  of  Christianity.  The  first 
historical  fulfilment  was  in  the  days  of  Constantine. 

Ver.  20.  And  again  he  said,  etc.  This  repetition  is  peculiar  to 
Luke. 

Ver.  21.  It  is  like  unto  leaven,  etc.  This  represents  the  per- 
vasive, transforming  power  of  the  kingdom.  It  is  inappropriate  to 
take  'leaven'  here  as  a  symbol  of  an  evil  influence. — Three  mea- 
sures of  meal.  A  large  mass.  'Three'  probably  has  no  special 
significance.  The  historical  fulfilment  was  in  the  diffusion  of  Chris- 
tianity during  the  middle  ages.  See  on  Matt.  13.  These  parables 
would  encourage  the  disciples  in  their  future  work,  teach  that  the 
triumph  of  the  kingdom  was  through  development,  not  through  magic. 
They  also  indicate  that  our  Lord  never  meant  to  teach  'the  immediate- 
nes.s  or  nearness  of  His  return  '  (Godet). 

The  Narrow  Door,  vers.  22-30. 

Peculiar  to  Luke.  Compare,  however,  Matt.  7«  13,  22,  23;  8:  11,  12;  25:  11.— 
Time :  We  identify  the  journey  here  spoken  of  (ver.  22)  with  the  last  journey  from 
Persea  to  Jerusalem,  and  accept  the  order  of  Luke  in  the  following  chapters  as  accu- 
rate. Some  think  that  it  is  the  journey  from  heyond  Jordan  (John  10:  40),  in  order 
to  raise  Lazarus  at  Bethany  (John  11);  but  we  place  that  miracle  and  the  retirement 
to  Ephraim  (John  11 :  54  >  before  all  the  events  of  this  chapter. — The  thoughts  here 
recorded,  and  found  elsewhere  in  different  connections,  were  probably  repeated  on  this 
occasion. 

Ver.  22.  Through  cities  and  villages.  The  journey  was  not 
direct. — Teaching  and  journeying  on  unto  Jerusalem.  In  this 
"and  the  succeeding  chapters  (14-18)  specimens  of  His  teaching  are 
given. 


212  LUKE  XIII.  [13:  23-25. 

23  teaching,  and  journeying  on  unto  Jerusalem.  And 
one  said  unto  him,  Lord,  are  they  few  that  be  saved  ? 

24  And  he  said  unto  them,  Strive  to  enter  in  by  the  nar- 
row door :   for  many,  I  say  unto  you,  shall   seek   to 

25  enter  in,  and  shall  not  be  ^ble.  When  once  the  mas- 
ter of  the  house  is  risen  up,  and  hath  shut  to  the  door, 
and  ye  begin  to  stand  without,  and  to  knock  at  the 
door,  saying,  Lord,  open  to  us;  and  he  shall  answer 

1  Or,  able,  when  once. 

Ver.  23.  And  one  said.  This  may  have  been  a  professed  disciple, 
but  scarcely  an  earnest  follower,  since  the  tone  of  our  Lord's  reply 
forbids  this.  It  is  still  more  probable  that  he  was  a  Jew  in  the  multi- 
tude.— Lord,  are  they  few  that  be  saved  ?  Final  salvation  is 
implied.  The  form  of  the  question  implies  doubt  in  the  mind  of  the 
inquirer ;  but  both  question  and  answer  indicate  that  he  had  little 
doubt  of  his  own  salvation.  He  seems  to  have  known  of  the  high  re- 
quirements set  forth  by  our  Lord,  and  possibly  put  the  question  in 
view  of  the  few  who  heeded  them. — Unto  them.  The  multitude; 
since  the  question  was  put  in  public,  and  the  answer  appropriate  for  all. 

Ver.  24.  Strive.  '  Instead  of  such  a  question,  remember  that 
many  will  not  obtain  salvation ;  strive  therefore  to  obtain  it  yourselves 
in  the  right  way,'  i.  e.,  to  enter  in  by  the  narrow  door.  To  do  this 
the  greatest  earnestness  is  required.  In  Matt.  7  :  13,  the  word  'gate' 
occurs,  which  has  been  substituted  here.  '  Door '  is  sustained  by  the 
best  authorities,  although  the  variation  occurs  in  Origen's  citations  of 
the  passage. — Shall  seek  to  enter  in.  'Seek'  is  not  so  strong  as 
1  strive.'  Earnest  to  some  extent,  these  seek  to  enter  in  some  other 
way.  It  is  probably  implied  that  more  earnestness  would  lead  to  the 
narrow  door  of  repentance  and  faith. — And  shalt  not  be  able.  It 
is  a  moral  impossibility  to  enter  in  any  other  way.  The  view  of  the 
construction  given  in  the  margin  is  objectionable. 

Ver.  25.  "When  once.  The  motive  urged  is  :  a  time  will  come  when 
it  will  be  altogether  impossible  to  enter. — The  master  of  the  house. 
The  figure  is  that  of  an  entertainment  made  by  a  householder  for  his 
family. — Shut  the  door.  The  feast  is  to  begin,  and  the  expected 
guests,  the  members  of  the  family,  are  all  there.  Comp.  Matt.  15:  10, 
where  a  similar  thought  occurs  with  the  figure  of  a  marriage-feast  — 
Ye  begin  to  stand  without,  and  knock,  etc.  Knowing  that 
the  door  is  shut,  they  still  cling  to  the  false  hope  that  they  have  a 
right  within.  Even  in  this  hour  the  earnestness  is  not  such  as  it 
ought  to  be;  still  there  is  a  climax  in  the  description  of  their  conduct: 
standing,  knocking,  calling,  and  finally  arguing  (ver.  26). — I  know 
you  not  whence  ye  are,  i.  e.,  ye  are  strangers  to  me,  not  members 
of  my  family,  not  expected  at  my  feast. 


13:26-28.]  LUKE  XIII.  21S 

26  and  say  to  you,  I  know  you  not  whence  ye  are ;  then 
shall  ye  begin  to  sny,  We  did  eat  and  drink  in  thy 

27  presence,  and  thou  didst  teach  in  our  streets ;  and  he 
shall  say,  I  tell  you,  I  know  not  whence  ye  are ;  de- 

28  part  from  me,  all  ye  workers  of  iniquity.  There  shall 
be  the  weeping  and  gnashing  of  teeth,  when  ye  shall 
see  Abraham,  and  Isaac,  and  Jacob,  and  all  the  pro- 
phets, in  the  kingdom  of  God,  and  yourselves  cast 

Ver.  26.  Then  shall  ye  begin  to  say.  'Then'  here  answers 
to  'when'  (ver.  25). — We  did  eat  and  drink  in  thy  presence. 

The  plea  is  previous  acquaintanceship.  As  applied  to  those  then  ad- 
dressed, it  refers  to  actual  participation  in  ordinary  meals  with  our 
Lord.  More  generally  it  refers  to  external  connection  with  Christ, 
without  actual  communion  with  Him.  Undoubtedly  we  may  accept 
here  an  allusion  to  the  Lord's  Supper. — Didst  teach  in  our  streets. 
The  figure  is  dropped  for  a  moment  here  ;  the  householder  represents 
our  Lord.  The  clause  had  a  literal  application  then ;  but  it  also  refers 
to  all  among  whom  the  gospel  is  preached.  Notice  the  earnestness  is 
not  that  of  those  seeking  for  mercy,  but  of  those  claiming  a  right,  and 
basing  their  claim  on  something  merely  external.  It  is  the  mistake 
of  Pharisaism  to  the  very  last. 

Ver.  27.  All  ye  'workers  of  iniquity.  '  Workers '  means  those 
in  the  employ  of,  and  receiving  the  wages  of  unrighteousness  The 
terrible  reality  set  forth  is,  that  many  '  workers  of  iniquity '  think 
they  will  be  saved,  and  will  find  out  their  mistake  too  late.  This  is  a 
motive  to  'strive'  (ver.  24),  for  now  such  striving  is  possible;  but  a 
time  will  come  when  the  striving  as  well  as  the  entrance  will  be  im-. 
possible.  The  conduct  of  those  '  seeking '  admittance,  as  here  de- 
scribed, is  not  striving.  Many,  in  their  thoughts  of  the  future  world, 
make  the  great  mistake  of  supposing  that  those  unsaved  here  can  really 
desire  salvation  there;  but  no  word  of  our  Lord  hints  at  such  a  desire, 
involving  a  desire  for  holiness. 

Ver.  28.  There,  i.  e.,  in  that  place,  obviously  in  the  future  state 
of  the  workers  of  iniquity.  These  verses  resemble  Matt.  8:  11,  12; 
but  the  connection  here  is  different :  the  Jews  are  directly  addressed, 
as  those  who  shall  be  cast  out,  while  their  ancestors  and  the  Gentiles 
shall  enter  in. — The  -weeping,  etc.  The  article  points  to  a  well- 
known  figure  applied  to  this  subject.  While  most  of  the  descriptions 
of  this  awful  future  state  are  figurative,  all  the  figures  point  to  a  reality 
which  is  beyond  description.  Since  the  merciful  Saviour  teaches  most 
about  this  matter,  we  are  not  merciful  if  we  omit  it. — When  ye 
shall  see,  etc.  The  description  is  fuller  and  more  vivid  than  in  Mat- 
thew. The  Jews  are  addressed  directly,  and  the  gathering  of  the 
prophets  added  to  that  of  the  patriarchs.   The  delights  of  the  Messianic 


214  LUKE  XIII.  [13:29-31. 

29  forth  without.  And  they  shall  come  from  the  east 
and  west,  and  from  the  north  and  south,  and  shall  'sit 

30  down  in  the  kingdom  of  God.  And  behold,  there  are 
last  which  shall  be  first,  and  there  are  first  which 
shall  be  last. 

Chapter  13:  31-35. 
Our  Lord's  Reply  to  the  Menace  of  Herod. 

31  In  that  very  hour  there  came  certain  Pharisees,  say- 
ing to  him,  Get  thee  out,  and  go  hence :  for  Herod 

1  Gr.  recline. 

kingdom  were  represented  by  the  Jews  under  the  figure  of  a  feast 
with  the  patriarchs. — The  prophets  are  contrasted  with  the  unbe- 
lieving Jews,  since  both  were  descendants  of  the  patriarchs. — Your- 
selves. Matthew:  •  the  sons  of  the  kingdom.' — Cast  forth  with- 
out. By  a  change  of  figure  they  are  represented  as  cast  out  from  the 
privileges  to  which  their  position  as  children  of  the  covenant  should 
have  led  them.  Children  of  Christian  parents  should  ponder  this 
saying. 

Ver.  29.  And  they  shall  come,  etc.  This  is  a  prophecy  of  the 
ingathering  of  the  Gentiles.  It  is  fanciful  to  discover  a  reference  to 
the  progress  of  successful  missionary  effort  from  east  to  south  as  re- 
ferred to.  Our  Lord  does  not  say  'many'  here,  as  in  Matt.  8:  11, 
since  this  would  have  been  too  direct  an  answer  to  the  question  (ver. 
23).  He  would  make  prominent,  not  the  number,  but  that  those  thus 
addressed,  confident  in  their  Jewish  position,  were  in  the  greatest 
danger  of  not  being  saved. 

Ver.  30.  And  behold,  there  are  last,  etc.  This  proverbial 
expression  occurs  in  Matt.  19:  30;  20:  16,  and  is  illustrated  by  the 
parable  of  the  vineyard  laborers.  Here  the  saying  seems  to  be  applied 
to  the  ingathering  of  the  guests,  just  spoken  of;  not  simply  to  the 
Jews  and  Gentiles  as  such,  but  to  individuals  and  churches  and  na- 
tions all  through  the  ingathering.  For  example  :  the  church  at  Jeru- 
salem and  her  Gentile  off-shoots ;  the  Oriental  churches.  Modern  his- 
tory furnishes  many  instances. 

Our  Lord1  s  Reply  to  the  Menace  of  Herod,  vers.  31-35. 

Peculiar  to  Luke.  On  the  closing  verses,  comp.  Matt  23 :  37-39,  where  a  similar 
lamentation  is  found.  But  there  is  no  reason  for  supposing  that  it  was  not  repeated. 
There  are  variations  in  form,  and  the  connection  with  what  precedes  is  close. 

Ver.  31 .  In  that  very  hour.  This  is  the  correct  translation  of 
the  better  established  Greek  text. — Certain  Pharisees.  They  may 
have  been  sent  by  Herod,  and  were  the  agents  best  adapted  for  his 


13 :  32,  23.]  LUKE  XIII.  215 


32  would  fain  kill  thee.  And  he  said  unto  them,  Go 
and  say  to  that  fox,  Behold,  I  cast  out  devils  and 
perform  cures  to-day  and   to-morrow,  and  the  third 

33  day  I  am  perfected.*  Howbeit  I  must  go  on  my  way 
to-day  and  to-morrow  and  the  day  following :  for 
it  cannot  be  that  a  prophet  perish  out  of  Jerusalem. 

1  Gr.  demons.  *  Or,  /  end  my  course. — Amer.  Com. 

purpose,  because  their  party  was  in  opposition  to  him.  Our  Lord's 
reply  intimates  this.  Herod  may  not  have  wished  to  kill  Jesus  ;  but 
the  desire,  now  to  see  Him  and  now  to  get  Him  out  of  His  territory, 
agrees  entirely  with  the  character  of  that  ruler.  To  threaten  thus 
without  really  purposing  to  carry  out  the  threat,  to  use  Pharisees,  his 
opponents,  to  report  the  threat,  is  the  cunning  of  '  that  fox.'  The 
Pharisees  may  have  desired  to  induce  Jesus  to  go  to  Judaea,  that  they 
might  have  Him  in  their  power.  —Go  hence.  Our  Lord  was  proba- 
bly in  Perxa,  part  of  Herod's  territory,  and  that  part  too  in  which 
John  the  Baptist  had  been  put  to  death.  Others  infer  from  chap.  17: 
11,  that  He  was  still  in  Galilee;  but  this  we  consider  highly  improbable. 

Ver.  32.  That  fox.  A  figure  of  cunning  and  mischief.  Herod 
deserved  the  name.  As  the  Greek  word  for  '  fox '  is  feminine,  it  is 
pos-ible  that  the  term  points  to  Herod's  loss  of  manliness  through  the 
influence  of  Herodias.  But  it  is  not  certain  that  this  was  spoken  in 
Greek. — Perform  cures.  Our  Lord  mentions  His  works,  because  it 
was  these,  rather  than  His  words,  which  had  excited  Herod's  anxiety 
(chap.  9 :  7). — To-day  and  to-morrow,  and  the  third  day  I 
am  perfected.  The  marginal  rendering  of  the  Amer.  Revisers:  'I 
end  my  course,'  is  more  exact.  It  is  most  naturally  explained :  I 
shall  remain  in  your  territory  three  days  longer,  which  may  mean 
'a  very  short  time.'  Some,  however,  refer  them  to  His  present  work 
('to-day'),  His  future  labors  ('to-morrow'),  and  His  sufferings  at 
Jerusalem  ('the  third  day').  Such  a  sense  would  not  only  be  unu- 
sual, but  it  is  opposed  by  the  next  verse,  where  the  third  day  is  a  day 
of  journeying,  not  of  death.  The  word  used  is  in  the  present  tense, 
because  our  Lord  would  tell  Herod  that  the  future  to  Him  is  certain. 

Ver.  33.  Howbeit  I  must  go  on  my  way.  Although  I  will 
remain  working  in  your  territory  for  three  days,  I  must  still  be  jour- 
neying. The  word  here  used  is  the  same  as  that  in  the  threat :  '  go 
hence'  (ver.  31).  During  these  days  of  labor  our  Lord  will  be  jour- 
neying, and  He  must  do  so.  This  journey  will  be  out  of  Herod's  ter- 
ritory, it  is  true,  but  not  because  of  Herod's  threat.  He  did  not  fear 
death,  for  He  was  going  to  meet  death.  The  necessity  of  the  journey 
lay  in  this:  for  it  cannot  be  that  a  prophet  perish  out  of 
Jerusalem.  'It  cannot  be'  (peculiar  to  this  passage)  indicates  moral 
impossibility.  Jerusalem  had  monopolized  the  slaughter  of  the  pro- 
phets.    John  the  Baptist  was  an  apparent  exception. 


216  LUKE  XIV.  [13:  34,  35-14:  1. 

34  O  Jerusalem,  Jerusalem,  which  killeth  the  prophets, 
and  stoneth  them  that  are  sent  unto  her!  how  often 
would  I  have  gathered  thy  children  together,  even  as 
a  hen  gaihereth  her  own  brood  under  her  wings,  and 

35  ye  would  not !  Behold,  your  house  is  left  unto  you 
desolate:  and  I  say  unto  you,  Ye  shall  not  see  me, 
until  ye  shall  say,  Blessed  is  he  that  cometh  in  the 
name  of  the  Lord. 

Chapter  14:  1-24. 

(  The  Son  of  Man  Eating  and  Drinking.7 

14:  l  And  it  came  to  pass,  when  he  went  into  the  house 
of  one  of  the  rulers  of  the  Pharisees  on  a  sabbath  to 

Ver.  34.  O  Jerusalem,  etc.  Luke  has  not  said  a  word  of  our 
Lord's  being  at  Jerusalem ;  but  this  implies  a  ministry  there. — 
Which  killeth,  etc.  In  this  clause,  both  here  and  in  Matthew,  the 
R.  V.  properly  substitutes  the  third  person.  The  city  is  characterized 
as  a  murderess  of  God's  prophets  and  messengers. — Her  own  brood. 
Peculiar  to  Luke. — And  ye  would  not,  contrasted  with  'bow  often 
would  I ;'  the  responsibility  was  theirs,  as  individuals  ;  notice  the 
change  to  the  plural. 

Ver.  35.  The  word  translated  'desolate'  is  omitted  by  the  best 
authorities,  but  is  supplied  in  the  R.  V.  to  bring  out  the  entire  sense 
of  the  rest  of  the  clause.  Godet  and  others  explain  'left  unto  you,' 
to  your  own  care. — And  I  say,  etc.  Matthew:  'for.'  There  the 
reason  is  given,  since  the  Lord  was  then  finally  leaving  the  temple: 
here  the  reference  is  more  prophetic.  '  Henceforth,'  which  in  Mat- 
thew marks  the  beginning  of  the  desolation  at  that  moment,  is  not 
found  here.  These  little  things  show  that  this  was  spoken  at  an  ear- 
lier time.  Some  belittle  the  prediction  by  referring  it  to  our  Lord's 
triumphal  entry  just  before  the  Passover,  when  the  people  cried  : 
'  Blessed,'  etc.  Jerusalem,  however,  did  not  say  this,  but  said  :  'Who 
is  this?'  (Matt.  21:  10),  and  objected  ^chap.  19:  34).  It  is  far  more 
natural  to  suppose  that  already  our  Lord  mourned  over  the  impending 
fate  of  the  holy  city. 

'  The  So?i  of  Man  Eating  and  Drinking,1  vers.  1-24. 

Peculiar  to  Luke.  The  entire  passage,  up  to  ver.  24,  narrates  what  took  place  at  a 
feast  in  the  bouse  of  a  Pharisee  on  the  Sabbath,  ar<l  lias  been  aptly  styled  'the  Son  of 
man  eating  ami  drinking.1  If  chap.  13:  32,  33,  is  taken  literally,  the  feast  occurred 
on  one  of  the  three  days.  The  passage  is  arranged  in  four  paragraphs  in  the  It.  V. 
Vers.  1-G  narrate  the  healing  of  a  man  with  the  dropsy  at  the  house  of  the  Pharisee 


14:  2-5.]  LUKE  XIV.  217 

2  eat  bread,  that  they  were  watching  him.  And  behold, 
there  was  before  him  a  certain   man  which  had  the 

3  dropsy.  And  Jesus  answering  spake  unto  the  lawyers 
and  Pharisees,  saying,  Is  it  lawful  to  heal  on  the  sab- 

4  bath,  or  not  ?     But  they  held  their  peace.     And  he 

5  took  him,  and  healed  him,  and  let  him  go.  And  he 
said  unto  them,  Which  of  you  shall  have  !an  ass  or 
an  ox  fallen  into  a  well,  and  will  not  straightway  draw 

1  Many  ancient  authorities  read  a  son.    See  chap.  13  :  15. 

evidently  before  the  feast.  "Vers.  7-11  tell  of  a  lesson  of  humility  for  the  assembling 
guest-.  Vers.  12-14  were  addressed  to  the  host,  in  regard  to  the  proper  guests  to  be 
invited  to  a  feast.  Vers.  15-24  contain  the  parable  of  the  Great  Supper,  in  response 
to  the  exclamation  of  a  guest.  This  parable  must  be  carefully  distinguished  from  the 
similar  one  in  Matt.  22  :  2-14  (that  of  the  marriage-feast  of  the  King's  Son). 

Vers.  1-6.     The  Healing  of  a  Man  with  the  Dropsy. 

Ver.  1.  One  of  the  rulers  of  the  Pharisees.  Possibly  a  mem- 
ber of  the  Sanhedrin,  but  certainly  one  of  the  influential,  leading  men 
of  the  party. — On  a  sabbath.  The  Jews  gave  feasts  on  the  Sabbath, 
the  food  being  prepared  the  day  previous.  The  custom  gave  rise  to 
great  abuses,  though  doubtless  the  letter  of  the  fourth  commandment 
was  observed.  A  number  of  guests  were  present,  mainly  Pharisees 
(vers.  3,  7). — Were  watching  him  The  Pharisees,  since  that 
class  was  last  spoken  of,  were  watching  if  lie  would  do  or  say  any- 
thing which  would  furnish  a  pretext  for  opposing  Him.  The  hospi- 
tality was  hostile. 

Ver.  2.  A  certain  man  which  had  the  dropsy.  Evidently 
this  incident  took  place  before  the  meal  (ver.  7).  The  man  was  not 
a  guest  (ver.  4),  and  seems  to  have  been  placed  there  by  the  Pharisees 
with  a  view  to  entangle  our  Lord.  They  thought  He  might  fail  to  cure, 
or  by  curing  on  the  Sabbath  lay  Himself  open  to  the  charge  of  Sabbath 
breaking.  The  next  paragraph  indicates  that  the  guests  had  not  yet 
taken  their  places. 

Ver.  3.  Answering,  i.  e.,  the  thoughts  of  the  Pharisees.— Is  it 
lawful,  etc.  This  unexpected  question  evidently  embarrassed  them. 
If  they  answered  yes,  the  occasion  of  finding  fault  was  taken  away  ; 
if  no,  they  could  be  charged  with  want  of  compassion. 

Ver.  4.  But  they  held  their  peace.  They  could  attend  feasts 
on  the  Sabbath,  but  could  not  say  that  it  was  right  to  heal  the  sick. 
Formalism  is  always  thus  inconsistent.  Their  silence  was  a  confession 
of  defeat,  however.  Then  came  the  healing. — Sent  him  away. 
He  was  not  a  guest.  The  rebuke  was  not  given  until  after  the  man 
had  been  sent  away. 

Ver.  5.  Shall  have  an  ass  or  an  ox.  The  reading  in  the  margin 
is  sustained  by  the  weight  of  evidence,  and  accepted  by  nearly  all  recent 


218  LUKE  XIV.  [14:6-9. 

6  him  up  on  a  sabbath  day?  And  they  could  not  an- 
swer again  unto  these  things  ? 

7  And  he  spake  a  parable  unto  those  which  were  bid- 
den, when  he  marked  how  they  chose  out  the  chief 

8  seats ;  saying  unto  them,  When  thou  art  bidden  of 
any  man  to  a  marriage  feast,  2sit  not  down  in  the  chief 
seat;  lest  haply  a  more  honourable  man  than  thou  be 

9  bidden  of  him,  and  he  that  bade  thee  and  him  shall 
come  and  say  to  thee,  Give  this  man  place ;  and  then 

1    Gr.  recline  not. 

critical  editors  and  commentators.  The  reading  in  the  text  can  readily 
be  accounted  for,  and  although  found  in  Aleph,  is  far  less  likely  to 
have  been  the  original  form.  It  is  less  difficult ;  it  could  have  been 
taken  from  chap.  13:  15;  the  other  reading  is  sustained  by  a  strong 
combination  of  manuscripts.  The  thought  of  the  marginal  reading  is  : 
'  thy  son,  or  even  thine  ox  only,'  and  the  inference  is :  If  on  the  Sab- 
bath you  help  what  is  your  own,  then  help  others  (love  thy  neighbor 
as  thyself ).  The  common  reading :  'an  ass  or  an  ox,'  suggests  the 
same  argument  as  in  chap.  13  :  15,  16  ;  if  you  would  do  this  for  a 
dumb  animal,  much  more  for  a  human  being. — Fallen  into  a  "well. 
As  in  chap.  13:  15,  16,  we  find  here  an  analogy  between  the  case 
cited  and  the  condition  of  the  dropsical  man ;  the  danger  in  the  well 
was  that  of  drowning. 

Ver.  6.  And  they  could  not.  The  argument  was  conclusive. 
Thus  thwarted  and  overcome,  they  doubtless  hated  Him  the  more. 

Ver.  7.  A  parable,  in  the  widest  sense,  since  the  language  is  to 
be  taken  literally,  though  made  the  basis  of  a  general  moral  lesson 
(ver.  11). — Those 'which  "were  bidden.  The  invited  guests,  evi- 
dently numerous,  were  now  seeking  their  places  at  the  table,  doubtless 
employing  some  little  arts  of  management  to  secure  the  chief  seats 
(comp.  Matt.  23 :  6). 

Vers.  7-11.     Discourse  to  th"e  Guests  on  Humility. 

Ver.  8.  To  a  marriage  feast.  The  greatest  festivity,  where 
questions  of  place  were  (and  are  still)  considered  of  most  importance. 
The  figure  suggests  a  reference  to  the  feast  of  the  kingdom  of  God ; 
but  this  is  not  the  primary  thought.  Our  Lord  immediately  after 
represents  the  class  whom  He  is  now  addressing  as  invited  to  that 
feast,  but  not  attending  it  (ver.  18 1.  The  mention  of  an  ordinary 
feast,  such  as  the  one  they  were  attending,  might  have  made  the  re- 
buke too  pointed. — More  honourable,  etc.  Such  a  one  would  be 
entitled  to  the  higher  place,  and  at  a  wedding  would  obtain  it.  as  the 
next  verse  shows.  But  this  result  is  not  the  main  reason  for  not  taking 
the  highest  place. 

Ver.  9.     He  that  bade  thee.     The  proper  person  to  decide  both 


14:  10-12.]  LUKE  XIV.  219 

thou  shalt  begin  with  shame  to  take  the  lowest  place. 

10  But  when  thou  art  bidden,  go  and  sit  down  in  the 
lowest  place ;  that  when  he  that  hath  bidden  thee 
cometh,  he  may  say  to  thee,  Friend,  go  up  higher : 
then  shalt  thou  have  glory  in  the  presence  of  all  that 

li  sit  at  meat  with  thee.  For  every  one  that  exalteth 
himself  shall  be  humbled;  and  he  that  humbleth  him- 
self shall  be  exalted. 

12  And  he  said  to  him  also  that  had  bidden  him,  When 
thou  makest  a  dinner  or  a  supper,  call  not  thy  friends, 
nor  thy  brethren,  nor  thy  kinsmen,  nor  rich  neigh- 
bours;  lest  haply  they  also  bid  thee  again,  and   a 

in  the  primary  and  deeper  applications  of  the  parable. — And  then 
thou  shalt  begin  with  shame.  '  Begin'  hints  at  the  lingering  in 
the  coveted  place,  and  the  shame  rises  as  the  crestfallen  one  goes  lower 
and  lower. — The  lowest  place.  Farthest  away  from  the  honorable 
places,  since  the  intermediate  ones  would  be  already  occupied. 

Ver.  10.  The  opposite  course  and  its  results  are  described. — That. 
Our  Lord  does  not  bid  them  take  a  low  place,  for  the  purpose  of  being 
put  higher.  That  would  be  false  humility.  This  result  is  the  purpose 
of  God,  who  commands  this  conduct. — Have  glory,  in  contrast  with 
'shame'  (ver.  9).  'Worship'  (A.  V.)  was  intended  to  convey  the 
same  idea.  There  is  nothing  to  warrant  the  idea  that  our  Lord  and 
His  disciples  were  themselves  in  the  lower  places,  and  ought  to  have 
been  invited  to  come  up  higher.  Such  hints  about  promotion  at  a 
Pharisee's  feast  would  not  come  from  our  Lord. 

Ver.  11.  Humbled.  The  same  word  in  both  clauses.  The  A.  V. 
varies  unnecessarily.  The  principle  here  set  forth  was  repeated  by 
our  Lord  on  a  number  of  occasions  (Matt.  23:  12;  Luke  18:  14), 
and  formed  one  of  the  main  truths  of  His  teaching.  We  are  to  apply 
it  in  the  widest  sense,  but  especially  with  reference  to  the  kingdom  of 
God  (viewed  as  a  feast),  into  which  state  of  exaltation  only  the  humble 
enter,  while  those  who  exalt  themselves,  not  only  do  not  enter,  but 
are  cast  into  a  st^te  of  positive  abasement. 

Vers.  12-14.     Lesson  to  the  Pharisee  who  gave  the  Feast. 

Ver.  12.  To  him  also  that  had  bidden  him.  These  remarks 
imply  that  the  host  on  this  occasion  had  invited  the  chief  persons  of 
the  place,  and  that  he  expected  to  receive  some  return  from  them. 
It  was  probably  in  a  town  in  Pertea,  neither  a  large  city  nor  a  rural 
district,  but  just  of  that  intermediate  kind,  where  questions  of  posi- 
tion are  deemed  so  important.  The  whole  account  is  exceedingly  apt 
and  true  to  life. — Call  not  thy  friends.  '  Call '  here  means  more 
than  '  invite ;'  it  implies  a  loud  calling,  an  ostentatious  invitation,  so 


220  LUKE  XIV.  [14:  13-15. 

13  recompense  be  made  thee.  But  when  thou  makest  a 
feast,  bid  the  poor,  the  maimed,  the   lame,  the  blind; 

u  and  thou  shaft  be  blessed ;  because  they  have  not 
wherewith  to  recompense  thee :  for  thou  shalt  be  re- 
compensed in  the  resurrection  of  the  just. 

15  And  when  one  of  them  that  sat  at  meat  with  him 
heard  these  things,  he  said  unto  him,  Blessed  is  he 

that  the  whole  town  knows  of  the  entertainment.  The  word  will  bear 
pondering  wherever  people  sound  a  trumpet  before  their  feasts  This 
is  not  a  positive  prohibition  of  entertaining  one's  friends  and  neigh- 
bors. Such  intercourse  is  taken  for  granted.  What  is  forbidden  is 
the  thought  that  this  is  hospitality,  or  in  itself  praiseworthy. — A  re- 
compense be  made  thee.  Feasts,  etc.,  are  largely  mere  matters 
of  business,  not  of  kindness.  Taken  in  connection  with  ver.  14,  this 
implies  that  everything  of  that  kind,  however  allowable,  has  no  high 
moral  quality,  results  in  no  reward  in  the  future  world.  All  expenses 
for  entertainments,  for  which  we  expect  a  return,  are  expenses  for 
self,  and  not  for  others.  If  such  entertainments  prevent  real  charity 
(ver.  13),  they  are  forbidden. 

Ver.  13.  Bid.  Not  the  word  used  in  ver.  12;  the  quiet  invitation 
is  meant.  Sounding  a  trumpet  before  such  a  feast  is  forbidden  in 
Matt.  16  :  1,  2.— The  poor,  etc.  This  is  to  be  taken  as  including  all 
modes  of  providing  for  the  wants  of  the  classes  referred  to.  There  is 
little  danger  that  it  will  be  understood  too  literally.  As  the  same 
classes  are  spoken  of  in  the  parable  (ver.  21),  it  is  a  fair  inference 
that  in  so  doing  we  follow  God's  own  example. 

Ver.  14.  And  thou  shalt  be  blessed;  because  they  have 
not  wherewith  to  recompense  thee.  This  implies  that  the 
benevolence  has  been  done  without  hope  of  return,  excluding  the  re- 
compense from  '  the  praise  of  men.'  The  proof  that  the  blessing  will 
come  is  added:  for  thou  shalt  be  recompensed,  etc.  Earthly 
recompense  amounts  to  nothing:  it  gives  no  blessing.  All  outlay  with 
the  hope  of  return  is  a  mere  squandering  upon  self.  But  providing 
for  the  poor,  etc.,  is  lending  to  the  Lord;  lie  will  repay  it,  and  His 
promise  is  the  security  for  the  blessedness  referred  to.  Our  Lord,  of 
course,  does  not  here  encourage  charity  for  the  purpose  of  obtaining  a 
future  reward.  The  reward  comes  ;  but  it  is  still  of  grace. — In  the 
resurrection  of  the  just.  This  refers  to  the  first  resurrection,  and 
implies  a  second  one  (comp.  1  Cor.  15:  22;  1  Thess.  4:  16;  Rev.  20: 
4,  5).  Our  Lord  says  nothing  of  an  intervening  millennium  ;  but  the 
guest  who  spoke  next  evidently  alluded  to  it. 

Vers.  15-24.     The  Parable  of  the  Great  Supper. 

Vers.  15.  When  one  of  them.  It  is  evident,  both  from  the  com- 
pany to  which  this  'one'  belonged,  and  from  the  parable  his  remark 
called  forth,   that  he  showed  no  special  sympathy  with   our   Lord. 


14 :  16-18.]  LUKE  XIV.  221 

16  that  shall  cat  bread  in  the  kingdom  of  God.  But  he 
said  unto  him,  A  certain  man  made  a  great  supper ; 

17  and  he  bade  many:  and  he  sent  forth  his  1  servant  at 
supper  time  to  say  to  them  that  were  bidden,  Come ; 

18  for  all  things  are  now  ready.  And  they  all  with  one 
consent  began  to  make  excuse.  The  first  said  unto 
him,  I  have  bought  a  field,  and  I  must  needs  go  out 

1  Gr.  bond-servant. 

Some  think  his  exclamation  "was  merely  an  attempt  at  a  diversion ; 
since  our  Lord's  remarks  were  unpleasantly  telling.  It  is  more  pro- 
bable that  the  man,  hearing  of  the  resurrection  of  the  just,  at  once 
thought  of  the  great  feast  (the  millennial  feast),  which  the  Jews  ex- 
pected would  follow,  and  thus  spoke  with  the  common  Jewish  idea 
that  his  admission  to  that  feast  was  a  certainty. 

Ver.  16.  But  he  said  unto  him.  The  force  of  the  parable,  as 
an  answer  to  the  guest,  is  this :  '  What  advantage  can  it  be  that  you, 
with  all  your  seeming  enthusiasm,  praise  the  happiness  of  those  who 
eat  bread  in  the  kingdom  of  God,  if  you,  and  those  like  you,  although 
you  are  invited,  refuse  to  come.'  The  parable  of  the  wedding  of  the 
King's  Son  (Matt.  22:  2-14),  delivered  later,  is  much  stronger  than 
this  one,  bringing  out  more  fully  the  thought  of  judgment. — A  cer- 
tain man.  Here  representing  God,  since  the  parable  conveys  a  les- 
son about  eating  bread  'in  the  kingdom  of  God'  (ver.  15). — A  gieat 
supper.  The  figure  suggested  by  the  last  remark  is  taken  up.  God 
prepares  'a  feast  of  fat  things'  (Isa.  25:  6),  which  is  to  culminate  in 
the  marriage-supper  of  the  Lamb.  The  immediate  reference  is  to  gos- 
pel privileges.  While  the  Lord's  Supper  is  not  directly  alluded  to,  it 
may  well  be  regarded  as  the  sign  and  seal  of  the  privileges  here  repre- 
sented, and  as  the  pledge  of  the  more  glorious  feast  in  the  future. — 
And  bade  many.  The  'many'  represent  the*  Jewish  nation,  but 
especially  the  Pharisees  and  the  rulers  (see  ver.  21).  The  first  invita- 
tion was  given  through  the  ancient  prophets,  the  feast  being  still  in 
the  future. 

Ver.  17.  Sent  forth  his  servant.  This  was  usual  in  the  East  (comp 
Matt.  22  :  3).  As  but  one  servant  (see  margin)  is  spoken  of,  and  but 
one  such  invitation,  we  must  understand  this  as  representing  Christ 
Himself,  who  came  to  those  invited,  saying:  come,  for  things  are 
now  ready,  i.  e.,  'the  kingdom  of  heaven  is  at  hand'  (Matt.  4:  17). 
See  further  on  Matt.  22:  4.  The  immediate  invitation  is  based  on  the 
fact,  that  preparation  had  been  made.  'All'  is  to  be  omitted,  but  is  a 
correct  explanation  of  the  full  sense.  The  gospel,  telling  of  the  facts 
of  salvation,  repeats  this  announcement ;  it  is  always  a  message  sent 
through  Christ  ('His  servant'). 

Ver.  18.  And  they  all.  The  exceptions  among  the  rulers  and 
Pharisees  were  so  few,  that  this  feature  of  the  parable  might  well  be 


222  LUKE  XIV.  [14:  19-21. 

19  and  sec  it:  I  pray  thee  have  me  excused.  And  an- 
other said,  I  have  bought  five  yoke  of  oxen,  and  I 
go  to  prove  them :    I   pray  thee  have  me   excused. 

20  And  another  said,  I  have  married  a  wife,  and  there- 

21  fore  I  cannot  come.  And  the  l  servant  came,  and  told 
his  lord  these  things.  Then  the  master  of  the  house 
being  angry  said  to  his  *  servant,  Go  out  quickly  into 
the  streets  and  lanes  of  the  city,  and  bring  in  hither 

1  Gr.  bondservant. 

thus  stated. — With  one  consent,  or,  'accord.'  All  in  the  same 
spirit,  although  the  excuses  are  different  as  well  as  the  manner  in 
which  they  were  made.  All  were  prompted  by  ivorldliness,  though  in 
different  forms. — To  make  excuse.  They  acknowledged  the  obli- 
gation to  some  extent. — I  have  bought  a  field,  etc.  This  repre- 
sents the  man  of  business,  occupied  with  his  possessions,  yet  not  dis- 
courteous, but  pleading  necessity:  I  must  needs  go  out  and  see 
it.  Not  that  he  had  bought  it  without  seeing  it,  but  that  it  needed 
looking  after,  or  it  may  refer  to  a  chance  for  a  bargain,  which  depended 
on  his  going  out  to  see  the  land  just  then. 

Yer.  19.  I  have  bought  five  yoke  of  oxen.  This  one  too  is 
hindered  by  his  possessions;  but  he  does  not  plead  necessity:  he  was 
going  to  prove  them,  had  started  as  it  were,  and  preferred  not  to 
alter  his  plan.  The  first  represents  one  so  pressed  with  business,  that 
he  thinks  he  cannot  find  time  to  attend  to  a  higher  obligation  which 
he  still  acknowledges  ;  the  second,  one  so  interested  in  his  worldly 
plans,  that  he  will  not  relinquish  them,  though  he  feels  that  he  must 
excuse  his  conduct. 

Yer.  20.  I  have  married  a  wife.  According  to  the  Mosaic  law 
(Dcut.  24:  5),  a  newly  married  man  was  free  from  military  duty  for 
a  year.  Hence  the  abrupt  tone  :  and  therefore  I  cannot  come. 
Home  engagements  are  often  the  most  pressing,  as  they  are  also  when 
sanctified  the  most  pious;  but  the  excuse  was  not  valid:  the  invitation 
had  been  accepted  before,  the  wife  should  have  been  induced  to  go 
with  him,  etc.  Back  of  all  this  lies  the  thought,  that  worldly  gratifica- 
tion hindered  this  one. 

Yer.  21.  Being  angry.  God  has  'wrath'  in  such  circumstances. 
— Go  out  quickly.  This  substitution  of  guests  took  place  at  once, 
both  in  the  parable  and  in  fact. — Into  the  streets  and  lanes  of 
the  city.  Still  in  the  city,  i.  c.,  among  the  .lews. — The  poor, 
etc.  The  very  same  classes  as  in  ver.  13.  From  these  no  excuses 
were  to  be  feared:  'the  blind  had  no  field  to  view,  the  lame  could  not 
go  behind  his  oxen,  the  maimed  had  no  Avife  who  could  have  hindered 
him  from  coming ;  only  the  feeling  of  poverty  could  have  held  them 
back ;  but  this  feeling  also  vanishes,  since  they  must  be  in  a  friendly 


11 :  22-24.]  LUKE  XIV.  223 

22  the  poor'  and  maimed  and  blind  and  lame.  And  the 
Servant  said,  Lord,  what  thou  didst  command  is  done, 

23  and  yet  there  is  room.  And  the  lord  said  unto  the 
1  servant,  Go  out  into  the  highways  and  hedges,  and 
constrain  them  to  come  in,  that  my  house  may  be  filled. 

24  For  I  say  unto  you,  that  none  of  those  men  which 
were  bidden  shall  taste  of  my  supper. 

1  Gr.  bond-servant. 

way  led  in  by  the  servant.'  (Van  Oosterzee.)  They  represent  the 
■wretched  and  despised,  'publicans  and  sinners,'  whom  the  'servant' 
quickly  brought  in  ;  since  already  they  listened  eagerly  to  the  Saviour. 
But  the  absence  of  hindrance  did  not  imply  fitness  for  the  feast. 

Ver.  22.  What  thou  didst  command  is  done.  Indicating 
the  rapid  success  among  this  class.  Strictly  speaking,  the  servant 
implies  that  he  had  already  done  this  after  the  first  had  excused  them- 
selves, and  before  he  returned  to  the  Lord.  And  so  it  was :  Before 
our  Saviour  went  back  from  earth,  He  had  already  invited  this  class, 
and  was  leading  them  in. — And  yet  there  is  room.  The  servant 
would  have  the  guest-room  filled.  Bengel :  'Not  only  nature,  but 
grace  also,  abhors  a  vacuum.' 

Ver.  23.  Go  out  into  the  highways  and  hedges.  This  re- 
fers to  the  spread  of  the  gospel  among  the  Gentiles.  '  Quickly '  is  not 
added,  for  this  was  a  work  of  time.  This  succeeds  the  return  of  the 
servant,  as  the  calling  of  the  Gentiles  did  the  Ascension  of  Christ. 
This  going  out  was  done  through  others,  and  it  may  be  intentional, 
that  there  is  no  mention  of  the  same  servant's  himself  undertaking 
this  duty. — Constrain  them  to  come  in.  Moral  constraint  alone 
is  meant.  True  missionary  zeal  so  differs  from  all  other  impulse,  that 
it  may  well  be  spoken  of  as  a  '  constraining '  of  men  to  enter  the 
kingdom  of  God. — That  my  house  maybe  filled.  The  number 
of  guests  will  be  '  furnished : '   God's  purposes  of  mercy  will  not  fail. 

Ver.  24.  For  I  say  to  you.  It  is  a  question  whether  this  is  the 
language  of  the  giver  of  the  feast  or  of  Christ  in  His  own  person.  Our 
Lord  is  represented  as  'servant'  throughout  the  parable,  and  'my 
supper'  seems  more  appropriate  in  the  mouth  of  the  lord  of  the  ser- 
vant ;  but  'you'  is  plural,  and  we  have  no  mention  of  any  one  else 
than  the  servant  as  present  during  the  conversation.  The  Avhole  dis- 
course gains  greater  vividness  and  point,  if  we  regard  the  parable  as 
closed  in  ver.  23,  and  our  Lord  as  directly  applying  it  here.  And  this 
is  the  more  likely,  since  the  whole  lesson  of  the  parable  is  summed  up 
in  the  words  :  None  of  those  men  ....  shall  taste  of  my 
supper.  As  if  He  would  say:  This  is  the  eating  bread  in  the  king- 
dom of  God,  to  which  you  look  forward  ;  though  it  is  God's  feast,  to 
which  God  has  invited,  it  is  'my  supper,'  given  in  my  honor,  though 
I  have  come  'iu  the  form  of  a  servant'  to  invite  you ;  and  none  of  you 


224  LUKE  XIV.  [14:  25-27. 

Chapter  14:  25-35. 
Discourse  to  the  Multitudes  on  True  Disciplcship. 

25  Now  there  went  with  him  great  multitudes:  and  lie 

26  turned,  and  said  unto  them,  If  any  man  cotueth  unto 
me,  and  hateth  not  his  own  father,  and  mother,  and 
wife,  and  ehildren,  and  brethren,  and  sisters,  yea,  and 

27  his  own  life  also,  he  cannot  be  my  disciple.  Whoso- 
ever doth  not  bear  his  own  cross,  and  come  after  me, 

will  enter,  because  in  refusing  me,  you  refuse  to  obey  the  second 
summons  of  God  who  has  before  invited  you  through  His  word.  This 
discourse  probably  increased  the  already  pronounced  hostility. 

Discourse  to  the  Multitudes  on  True  Disciplcship,  vers.  25-35. 
The  discourse  wag  delivered,  on  the  way  to  Jerusalem,  probably  very  shortly  after 
the  meal  in  the  rharisce's  house  (vers.  1-24).  The pltce  was  therefore  Persea,  and  the 
time  one  of  the  three  days  referred  to  in  chap.  13:  32,  33.  He  was  followed  by  multi- 
tudes, and  yet  was  on  the  direct  road  to  death.  The  nearer  He  approached  His  own 
passion,  the  more  decidedly  must  He  test  those  who  were  following  Him,  revealing 
more  and  more  the  high  requirements  of  discipleship.  The  seemingly  stern  language 
was  uttered  out  of  love,  to  prepare  those  in  earnest  for  the  realities  before  them,  and 
to  separate  the  wheat  from  the  chaff. 

Ver.  25.  There  went,  etc.  A  continued  journey  with  Him  is 
meant.  The  multitudes  were  probably  from  different  places:  those 
who  originally  followed  Him  from  Galilee,  others  from  Perrca,  and 
various  companies  on  the  way  to  the  approaching  Passover  feast. 

Ver.  26.  If  any  man  cometh,  etc.  Comp.  on  Matt.  10:  37, 
which  was  addressed  to  the  Twelve.  '  The  more  forcible  expressions 
in  this  passage,  compared  with  Matt.  10:  37,  are  best  accounted  for 
by  the  different  circumstances  :  these  words  were  spoken  with  special 
reference  to  the  severe  trials  immediately  impending'  (Bible  Comm.). 
— Hateth  not.  The  demand  is  for  supreme  love  to  Christ:  father, 
and  mother,  etc.,  are  placed  here  as  objects  which  may  and  often  do 
interfere  with  this  supreme  love.  In  so  far  as  they  do  this,  they  are 
to  be  hated,  not  actively  and  personally,  but  generally.  The  meaning 
will  best  appear,  if  we  notice  the  crowning  thought:  yea,  and  his 
own  life  also.  This  cannot,  of  course,  mean  that  a  man  should  ac- 
tively hate  his  life  or  soul,  for  then  he  must  kill  himself  to  become  a 
Christian.  All  belonging  solely  to  the  sphere  of  the  lower  life,  as 
opposed  to  the  life  of  the  Spirit,  must  be  opposed  in  heart,  i.  e.,  actually 
hated.  The  power  to  love  implies  the  power  to  hate.  Alford  :  '  This 
hate  is  not  only  consistent  with,  but  absolutely  necessary  to  the  very 
highest  kind  of  love.  It  is  that  element  in  love  which  makes  a  man  a 
wise  and  Christian  friend,  not  for  time  only,  but  for  eternity.' 

Ver.  27.     Whosoeyer  doth  not  bear  his  own  cross.     The. 


14 :  28-31  ]  LUKE  XIV.  225 

2S  cannot  be  my  disciple.  For  which  of  you,  desiring 
to  build  a  tower,  doth  not  first  sit  down  and  count  the 

29  cost,  whether  he  have  wherewith  to  complete  it?  Lest 
haply,  when  he  hath  laid  a  foundation,  and  is  not  able 
to  finish,  all  that  behold  begin  to  mock  him,  saying, 

30  This  man  began  to  build,  and  was  not  able  to  finish. 

31  Or  what  king,  as  he  goeth  to  encounter  another  king 
in  war,  will  not  sit  down  first  and  take  counsel  whether 
he  is  able  with  ten  thousand  to  meet  him  that  cometh 

reading  'his  own'  has  the  weight  of  evidence  in  its  favor,  though 
Aleph  is  against  it.  The  same  thought  occurs  in  Matt.  10:  38;  16.  21; 
Mark  8:  34;  Luke  9:  23.  Kotice  that  both  verses  speak  of  being  a 
disciple,  not  simply  becoming  one.  The  permanent  requirement  of 
discipleship  is  stated.  The  meaning  of  this  reference  to  bearing  the 
cross  became  more  and  more  clear,  as  the  Lord  came  nearer  to  His 
own  cross. 

Ver.  28.  For  -which  of  yon.  By  two  illustrations  our  Lord 
enforces  the  requirements  just  stated. — To  build  a  tower,  a  struc- 
ture of  some  importance,  and  involving  considerable  expense.  The 
prudent  way  is  described :  first,  the  plan ;  second,  the  careful  con- 
sideration of  what  is  required  to  carry  it  out ;  third,  the  examination 
whether  the  resources  will  suffice. 

Vers.  29,  30.  Lest  haply,  etc.  The  probable  consequence  of  any 
other  way  of  proceeding  is  described:  first,  failure  to  finish;  second, 
the  mockery  of  others  at  the  failure.  The  leading  thought  here  en- 
forced is :  entire  self-renunciation  is  necessary  to  be  a  disciple  of 
Christ.  The  building  the  tower  represents  the  purpose  and  wish  to 
be  such  a  disciple ;  the  counting  the  cost,  the  careful  consideration  of 
the  requirements  of  discipleship  (self-renunciation)  ;  then  comes  the 
question  of  ability  to  meet  them.  Our  Lord  does  not  say  that  if  the 
means  are  insufficient,  the  design  should  be  given  up,  since  He  invites 
all  to  become  His  disciples.  In  one  sense  the  means  will  always  be 
insufficient,  since  no  one  is  able  of  himself  to  meet  these  requirements; 
in  another,  they  will  always  be  sufficient,  since  we  can  ever  look  to 
Christ  for  strength.  Our  Lord  here  presses  the  one  point  of  the  great 
necessity  for  earnest  consideration  of  the  requirements  He  had  an- 
nounced and  proper  self-examination,  in  view  of  the  folly  of  any  other 
course,  both  then  and  now.  The  world  has  not  laughed  without  rea- 
son at  the  half-Christianity  which  has  resulted  from  such  spasms  of 
piety. 

Ver.  31.  Or  what  king.  The  former  illustration  gives  promi- 
nence to  the  folly,  this  to  the  danger,  of  following  Christ  without  due 
consideration  of  the  requirements  of  discipleship  (self-renunciation). 
Going  to  battle  against  overwhelming  odds  is  dangerous  folly.  The  king 
with  ten  thousand  represents  the  man  who  would  become  a  disci- 
15 


22G  LUKE  XIV.  [U:  32-35. 

32  against  him  with  twenty  thousand  ?  Or  else,  while 
the  other  is  yet  a  great  way  off,  he  sondeth  an  ambas- 

33  sage,  and  asketh  conditions  of  peace.  So  therefore 
whosoever  he  be  of  you  that  renounceth  not  all  that 

34  he  hath,  he  cannot  be  my  disciple.  Salt  therefore  is 
good  :  but  if  even  the  salt  have  lost  its  savour,  wherc- 

35  with  shall  it  be  seasoned?  It  is  fit  neither  for  the 
land  nor  for  the  dunghill :  men  cast  it  out.  He  that 
hath  cars  to  hear,  let  him  hear. 

pie,  and  the  original  indicates  that  this  is  all  the  force  he  can  muster. 
The  other  king,  with  twenty  thousand,  represents  God.  For  tbe 
natural  man  is  at  variance  with  God,  and  when  one  would  become  a 
Christian,  the  first  feeling  is  that  God  with  His  holy  law  is  coming 
against  him.  The  original  indicates  that  the  forces  of  this  king  are 
simply  those  he  chooses  to  employ,  not  all  he  has.  Success  is  hope- 
less, if  we  strive  with  Him.  Here  the  inadequacy  of  our  resources 
comes  out. 

Ver.  32.  Asketh  conditions  of  peace.  This  represents  our 
throwing  ourselves  upon  God's  mercy  in  view  of  our  own  insufficiency. 
'A  Christian's  weakness  is  his  strength."  Thus  the  previous  illustra- 
tion is  supplemented. — This  making  of  peace  opposes  the  view  that  the 
conflict  is  with  Satan  or  with  sin.  We  are  naturally  at  peace  with 
these.  When  we  feel  that  Satan  is  too  powerful  an  adversary,  we  do 
not  make  peace,  or  ask  for  an  armistice,  but  ask  God  to  help  us,  and 
until  we  turn  to  Him,  we  never  feel  that  Satan  is  an  adversary.  An- 
other reason  for  preferring  the  other  interpretation  is  that  it  alone 
brings  in  a  gospel  thought  of  mercy,  which  would  scarcely  be  wanting 
even  in  so  severe  a  discourse. 

Ver.  33.  So  therefore,  etc.  The  illustrations  are  applied  to  the  prin- 
ciple laid  down  in  vers.  26,  27.  Unless  one  is  prepared  to  do  this, 
after  due  consideration,  and  with  a  full  view  of  his  own  insufficiency, 
he  cannot  be  my  disciple. 

Ver  34.  Salt  therefore  is  good.  'Therefore'  connects  this 
favorite  aphorism  with  what  precedes.  It  is  good  then  to  be  my  dis- 
ciple, in  the  way  of  self-renunciation,  and  thus  to  be  the  means  of 
conserving  spiritual  life  among  men,  just  as  salt  does  in  the  natural 
world;  but  if  even  the  salt,  which  is  very  unnatural  and  unlikely, 
have  lost  its  savor,  if  my  disciple  through  a  return  to  selfishness 
loses  this  peculiarity,  wherewith  shall  it  be  seasoned  ?  Our 
Lord  is  warning  from  a  human  point  of  view,  and  not  giving  promi- 
nence to  His  own  Almighty  sustaining  power,  as  in  passages  like  John 
10 :  28,  29.     The  same  remark  applies  to  ver.  29. 

Ver.  35.  Neither  for  the  land  nor  for  the  dunghill.  Fuller 
than  Matt.  5:  13:   'good  for  nothing.'     It  is  not  useful  directly  or 


15:  1,  2.]  LUKE  XV.  227 

Chapter  15 :  1-32. 

Parables  illustrating   God's  Mercy  to  Sinners. 

15:  l     Now  all  the  publicans  and  sinners  were  drawing 
2  near  unto  him  for  to  hear  him.     And  both  the  Phari- 

indirectly. — Men  cast  it  out  (emphatically),  because  it  is  thus  use- 
less. The  fact  that  the  figure  of  salt  is  here  used  in  a  different  way 
from  Matt.  5:  31  and  Mark  9:  50  shows  that  the  saying  was  repeated. 
Since  the  form  is  almost  identical  with  that  in  the  Sermon  on  the 
Mount,  this  furnishes  another  caution  against  a-suming  the  identity 
of  similar  utterances  recorded  in  different  connections  by  the  several 
Evangelists. — He  that  hath  ears  to  hear,  etc.  This  common  for- 
mula calls  attention  to  the  importance  of  what  had  been  said,  implying 
that  it  has  an  application  to  all  the  hearers,  and  admonishing  them  to 
make  that  application  to  their  hearts. 

Chapter  15:  1—17:  10. 

A  single  discourse,  consisting  mainly  of  parables.  This  was  delivered  during  the 
journey  from  Perrea  to  Jericho,  and  occasioned  by  the  fact  that  the  publicans  and 
sinners  now  attached  themselves  in  large  numbers  to  our  Lord.  The  severe  remarks 
mentioned  in  the  last  chapter  (vers.  25-35)  probably  led  to  this  concourse.  Against 
our  Lord's  reception  of  this  class,  murmurs  were  uttered  by  the  Pharisees,  and  the  first 
division  of  this  discourse  (chap.  15)  was  addressed  to  them;  the  second  (chap.  16:  1-13) 
was  Addressed  to  His  disciples;  the  third  chap.  16:  14-31),  on  occasion  being  given,  to 
the  Pharisees  again;  and  the  closing  part   chap.  17:  1-10)  to  the  disciples. 

Parables  illustrating   God's  Mem/  to  Sinners,  vers.  1-32. 

Chap.  15  consists  of  three  parables,  all  enforcing  the  same  general  truth :  God's 
mercy  to  sinners,  and  all  making  a  contrast  between  the  peniteir  sinner  and  the  self- 
righteous  Thus  the  murmurs  of  the  Pharisees  were  answered  The  parables,  how- 
ever, present  different  types  of  lost  sinners.  Bengel  and  Alford  regard  the  first  lost 
sheep  i  as  a  representation  of  a  stupid  and  bewildered  sinner  ;  the  second  (the  lost  piece 
of  money)  of  a  sinner  unconscious  of  himself  and  his  own  real  worth  ;  the  third  (the 
prodigal  son  of  the  conscious  and  voluntary  sinner,  the  most  aggravated  case.  Hence 
there  is  a  climax  in  the  representatiou  of  God's  mercy. 

Vers.  1,  2.     The  Occasion  of  the  Discourse. 

Ver.  1.  Now  all  the  publicans  and  sinners.  Not  all  kinds, 
nor  all  without  exception,  but  very  many,  so  that  this  was  the  rule. — 
"Were  drawing  near.  At  this  time  were  occupied  in  thus  coming. 
There  was  an  increasing  throng  of  these  classes,  with  one  distinct  pur- 
pose :  to  hear  him.  It  was  precisely  these  who  felt  they  had  no 
means  to  build  the  tower,  no  forces  to  meet  the  opposing  King;  and 
hence  they  sought  resources  from  One  who  manifested  power,  and 
through  Him  desired  '  conditions  of  peace.' 

Ver.  2.      Murmured    ('were   murmuring'),    among   themselves. 


228  LUKE  XV.  [15:  3-6. 

sees  and  the  scribes  murmured,  saying,  This  man  re- 
ceiveth  sinners,  and  eateth  with  them. 

3  And    he   spake   unto   them   this   parable,   saying, 

4  What  man  of  you,  having  a  hundred  sheep,  and 
having  lost  one  of  them,  doth  not  leave  the  ninety 
and  nine  in  the  wilderness,  and  go  after  that  which  is 

5  lost,  until  he  find  it  ?     And  when  he  hath  found  it, 

6  he  layeth  it  on  his  shoulders,  rejoicing.  And  when 
he  cometh  home,  he  calleth  together  his  friends  and 
his  neighbours,  saying  unto  them,  Rejoice  with  me, 

That  they  did  not  speak  thus  to  our  Lord  Himself,  is  evident. — This 
man.  The  expression  does  not  necessarily  imply  contempt. — Re- 
ceiveth  sinners.  His  enemies  said  this  in  reproach  ;  but  it  is  im- 
portant evidence  of  a  blessed  truth.  He  received  this  class  of  people 
among  His  followers. — And  eateth  with  them.  Comp.  Matt.  19: 
10.  Our  Lord  admitted  then,  to  social  intercourse.  This  was  deemed 
by  the  Pharisees  a  lowering  of  Himself,  and  perhaps  of  them,  since 
they  had  admitted  Him  as  a  guest  at  their  entertainments  (chap.  14:  1, 
etc.).  The  murmur  was  occasioned  by  the  present  concourse;  but  it 
referred  to  the  habitual  conduct  of  our  Lord.  Only  by  His  power  can 
"we  remain  in  the  company  of  sinners  and  be  uncontaminated. 

Vers.  3-7.  The  Parable  of  the  Lost  Sheep.  Comp.  Matt.  18:  12  14,  where  the 
same  parable  occurs.  There,  however,  our  Lord  brings  out  the  preciousness  of  the 
one  sheep  ('the  little  one'y;  here,  the  mercy  of  the  shepherd  in  seeking  and  rejoicing 
over  the  one  sheep. 

Ver.  4.  Having  lost  one  of  them.  In  Matthew  the  going 
astray  is  mentioned  ;  here  the  Shepherd's  loss  is  emphasized.  There 
can  be  little  doubt  that  the  immediate  application  is  to  the  class  repre- 
sented by  'the  publicans  and  sinners'  (ver.  1).  Comp.  the  parable  of 
the  Good  Shepherd  (John  10-:  1-16),  which  had  been  uttered  but  a 
few  months  before. — The  ninety  and  nine  in  the  wilderness, 
i.  e.,  in  the  accustomed  pasture;  not  a  desert  place,  as  might  be  sup- 
posed. In  Matthew  the  place  whither  the  one  sheep  has  wandered  is 
mentioned ;  here  the  ninety  and  nine  come  into  greater  prominence. 
The  shepherd  evidently  represents  the  Son  of  God.  It  was  His  office 
to  seek  the  lost  sheep  (Ezek.  33:  6,  11,  23) ;  yet  with  this  they  found 
fault. — Until  he  find  it.  The  persistent  seeking  is  indicated  more 
fully  than  in  Matthew  :   '  if  so  be  that  he  find  it.' 

Ver.  5.  Upon  his  shoulders.  He  does  not  punish  it,  nor  even 
drive  it  back,  but  carries  it,  weary  from  wandering,  while  He  Himself 
is  rejoicing. 

Ver.  6.    And  when  he  cometh  home.    This  refers  to  the  whole 


15 :  7,  8.]  LUKE  XV.  229 

7  for  I  have  found  my  sheep  which  was  lost.  I  say 
unto  you,  that  even  so  there  shall  be  joy  in  heaven 
over  one  sinner  that  repenteth,  more  than  over  ninety 
and  nine  righteous  persons,  which  need  no  repentance. 

8  Or  what  woman  having  ten  x  pieces  of  silver,  if  she 
lose  one  piece,  doth  not  light  a  lamp,  and  sweep  the 

1  Gr.  drachma,  a  coiu  worth  about  eight  pence. 

process  by  -which  the  ignorant  and  bewildered  sinner  is  brought  into 
safety.  It  does  not  mean,  brought  to  heaven  personally,  but  where 
there  is  ground  for  'joy  in  heaven'  (ver.  7). — His  friends  and  his 
neighbors.  Evidently  the  angels  (ver.  10),  and  probably  those 
already  saved  and  in  glory.  The  greatness  of  the  joy  is  represented 
by  the  need  of  others  to  share  it.— For  I  have  found  my  sheep 
■which  was  lost.  Pity  and  love  are  combined  in  the  expression. 
The  shepherd  is  the  owner.  The  flock  meant  originally  the  house  of 
Israel.  What  an  owner  would  do  from  self-interest,  our  Lord  does 
from  love  for  His  own.  Because  He  is  the  Son  of  God,  His  own  glory 
is  always  promoted  by  His  love ;  the  two  cannot  be  sundered. 

Ver.  7.  I  say  unto  you.  He  could  tell  of  '  heavenly  things'  on 
his  own  authority  (John  3:  11,  12). — Joy  in  heaven.  In  all  such 
cases.  The  persons  who  rejoice  are  mentioned  in  ver.  10. — Ninety 
and  nine  righteous  persons,  'just  men,'  which  (who  are  of 
such  a  kind  as)  need  no  repentance.  This  is  the  main  point  of 
the  parable.  The  '  ninety  and  nine '  represent  those  who  think  them- 
selves righteous.  It  was  the  opposition  of  this  class  which  occasioned 
the  parable.  In  Matthew,  the  inhabitants  of  other  unfallen  worlds 
may  be  meant ;  but  that  application  is  less  apt  here.  The  '  ninety  and 
nine '  were  part  of  the  flock,  for  the  original  application  was  to  the 
Jews.  'The  law  had  done  a  part  of  its  work  for  them,  keeping  them 
from  gross  positive  transgression  of  its  enactments,  and  thus  they 
needed  not,  like  the  publicans  and  sinners,  repentance  on  account  of 
such;  but  it  had  not  done  another  part  of  its  work, — it  had  not  brought 
them,  as  God  intended  it  should,  to  a  conviction  of  sin;  it  had  not  pre- 
pared them  to  receive  Christ,  and  gladly  to  embrace  His  salvation. 
The  publicans  and  sinners,  though  by  another  path,  had  come  to  Him ; 
and  He  now  declares  that  there  was  more  real  ground  of  joy  over  one 
of  these,  who  were  now  entering  into  the  inner  sanctuary  of  faith,  than 
over  ninety  and  nine  of  themselves,  who  lingered  at  the  legal  vestibule, 
refusing  to  go  farther  in.'    (Trench.) 

Vers.  8-10.  The  Parable  of  the  Lost  Piece  of  Monet.  Peculiar 
to  Luke. 

Ver.  8.  Having  ten  pieces  of  silver.  The  women  of  Nazareth 
still  wear  around  the  forehead  and  face  a  roll  of  silver  coins,  called 
'semedi;'  to  which  the  Saviour  here  alludes.  The  coins  spoken  of  are 
drachmae,  worth  about  8^  pence  or  17.6  cents  each,  although  relatively 


230  LUKE  XV.  [15:9,  10. 

9  house,  and  seek  diligently  until  she  find  it?  And 
when  she  hath  found  it,  she  calleth  together  her  friends 
and  neighbours,  saying,  Rejoice  with  me,  for  I  have 
10  found  the  piece  which  I  had  lost.  Even  so,  I  say 
unto  you,  there  is  joy  in  the  presence  of  the  angels  of 
God  over  one  sinner  that  repenteth. 

ten  times  as  valuable  then.  The  value  of  the  coin  in  the  eyes  of  the 
possessor  is  the  main  point;  this  leads  to  the  earnest  seeking  of  one 
piece.  The  coin,  bearing  the  royal  stamp,  is  usually  regarded  as 
portraying  the  sinner  in  his  wretched  sell-degradation  ;  the  coin  still 
has  the  stamp,  is  still  precious  in  itself,  but  is  buried  in  the  dust  of 
this  world,  lost  and  valueless  in  effect,  until  found  through  this  careful 
search.  'The  anxiety  of  the  woman  to  find  her  lost  piece  of  money 
certainly  does  not  proceed  from  a  feeling  of  pity;  it  is  self-interest 
which  leads  her  to  act.  She  had  painfully  earned  it,  and  had  kept  it 
in  reserve  for  some  important  purpose ;  it  is  a  real  loss  to  her.  Here 
is  divine  love  portrayed  from  an  entirely  different  side.  The  sinner  is 
not  only,  in  the  eyes  of  God,  a  suffering  being,  like  the  sheep  on  whom 
he  takes  pity:  he  is  a  precious  being,  created  in  His  image,  to  whom 
He  has  assigned  a  part  in  the  accomplishment  of  his  plans.  A  lost 
man  is  a  blank  in  His  treasury.  Is  not  this  side  of  divine  love,  rightly 
understood,  still  more  striking  than  the  preceding?  '  (Godet.) — Light 
a  lamp,  etc.  The  description  is  true  to  nature.  The  mercy  of  God  is 
here  set  forth ;  hence  the  'woman'  cannot  strictly  mean  the  Church 
(as  elsewhere). — The  house,  in  which  the  lost  piece  still  remained, 
represents  the  Church,  for  the  parable  (like  the  other  two)  referred 
originally  to  the  Jewish  people.  The  woman  represents  the  Spirit  of 
God  working  in  the  Church.  The  lighting  of  the  candle,  etc.,  repre- 
sent the  Spirit's  illuminating  the  word,  stirring  up  the  dust  of  world- 
liness,  which  conceals  the  sinner's  true  worth,  and  then  so  applying 
the  truth  that  he  is  found.  Others,  with  less  reason,  find  in  the  suc- 
cessive steps  a  reference  to  the  activity  of  the  preacher,  the  elders,  and 
the  whole  Church.  A  wider  application,  in  which  the  whole  world 
may  be  regarded  as  searched  by  the  Spirit,  and  all  men  as  stamped 
with  the  image  of  God,  is  certainly  allowable. 

Ver.  9.  She  calleth.  She  remains  in  the  house;  the  Spirit  dwells 
in  the  Church,  and  there  the  angels  rejoice  (see  ver.  10). 

Vor.  10.  There  is  joy.  Not,  'will  be;'  the  joy  takes  place  when- 
ever the  sinner  is  found  by  the  searching  of  the  Spirit. — In  the  pre- 
sence of  the  angela  of  God.  That  they  share  in  it,  is  implied  in 
the  phrase:  '  Rejoice  with  me.'  The  parable  seems  to  indicate  that 
the  angels  rejoice  with  the  Spirit  ii^the  house,  since  'heaven'  is  not 
mentioned  here.  What  a  stimulus  to  missionary  effort  .these  parables 
ifibrd  !  Only  when  we  believe  that  men  are  lost,  will  we  really  strive 
vo  save  them.     Effort  to  bring  about  this  'joy  in  the  presence  of  the 


15:  11,  12.]  LUKE  XV.  231 

11,12  And  lie  said,  A  certain  man  had  two  sons:  and  the 
younger  of  them  said  lo  his  father,  Father,  give  me 
the  portion  of  '  thy  substance  that  falleth  to  me.     And 

i  Gr.  the. 

angels  of  God '   is  vastly  wiser  than  effort  to  pry  into  the  unseen 
world. 

Vers.  11-32.  The  Parable  of  the  Prodigal  Son.— 'The  crown  and  pearl'  of  all 
our  Lord's  parables.  It  is  an  advance  from  the  two  which  precede  it.  The  case  of 
the  sinner  is  represented  as  more  aggravated:  his  guilt  greater,  his  wretchedness 
more  profound.  Hitherto  the  illustrations  have  been  borrowed  from  actions  prompted 
by  self  interest ;  now  love  enters.  The  sheep,  the  coin,  were  valuable;  but  here  a 
human  being  is  the  lost  one.  Only  here,  therefore,  can  the  history  of  the  wandering 
soul  and  its  return  be  portrayed  in  its  successive  steps,  and  only  here  can  the  mercy 
of  God  be  presented  so  as  to  reveal  His  heart  of  love.  The  form  of  the  parable  answers 
to  its  higber  truth.  But  admiration  of  its  beauty  does  not  necessarily  imply  a  like 
return  to  the  Father's  house.  Moreover  this  single  parable,  with  all  its  beauty  and 
pathos,  does  not  set  forth  the  whole  scheme  of  salvation  in  a  single  parable.  The  time 
was  not  ripe  for  revelation  in  regard  to  the  purpose  of  our  Lord's  death ;  nor  was  the 
audience  one  at  all  prepared  to  receive  such  truth.  The  main  lesson  for  them  (the 
Pharisees)  was  that  God  is  merciful  to  sinners;  and  this  is  the  fundamental  truth  of 
the  whole  scheme  of  salvation  (Eph.  2  :  4).  This  accords  with  the  view  taken  of  the 
three  parables,  as  presenting  the  mercy  of  God :  in  the  first  the  Son  appears  as  shep- 
herd ;  in  the  second,  the  inworking  Spirit ;  in  this,  the  Eternal  Father  with  His  heart 
of  love.  This  is  the  order  of  the  application  of  God's  mercy  to  sinners.  The  main 
lesson  of  the  parable  for  ourselves  appears  when  we  call  it  (as  it  really  is)  the  parable 
of  the  Penitent  and  Returning  Prodigal  Son.  How  to  repent  and  return  we  must  learn 
from  the  cross. 

Yer.  11.  And  he  said.  Some  connect  this  with  ver.  3  ('and  He 
spake  this  parable'),  regarding  the  intervening  verses  as  merely  an 
introduction  to  the  one  great  parable. — A  certain  man  had  two- 
sons.  The  father  represents  our  heavenly  Father,  since  Christ  never 
represents  Himself  thus.  The  two  sons  undoubtedly  represent  the 
two  classes  whose  presence  led  to  the  discourse :  the  scribes  and  Phari- 
sees (the  elder  son),  and  the  publicans  and  sinners  (the  younger  son). 
Both  classes  were  Jews,  nominal  members  of  God's  family.  All  men 
are  represented  by  these  two  classes.  In  the  course  of  history  the  dif- 
ference between  the  two  was  fitly  represented  by  the  Jews  and  the 
Gentiles.  But  the  parable  did  not  direct!}/  apply  to  the  Jews  and  Gentile* 
as  such.  Objections  to  such  an  application  :  (1)  Strictly  speaking,  the 
Jew  was  not  the  elder  son,  since  the  separation  of  this  people  did  not 
take  place  until  two  thousand  years  after  the  creation.  (2)  The  recep- 
tion of  the  Gentiles  into  the  kingdom  of  God  was  not  yet  plainly  re- 
vealed, and  the  abrupt  introduction  of  that  thought  here  is  altogether 
contrary  to  the  general  character ,of  our  Lord's  teaching.  So  much  so,  that 
critics  have  used  this  application  as  a  proof  of  later  origin.     (3)  This 


232  LUKE  XV.  [15:  13,  14. 

13  he  divided  unto  them  his  living.  And  not  many  days 
after  the  younger  son  gathered  all  together,  and  took 
his  journey  into  a  far  country;  and  there  he  wasted 

14  his  substance  with  riotous  living.  And  when  he  had 
spent  all,  there  arose  a  mighty  famine  in  that  country; 

▼iew  deprives  the  parable  of  all  connection  with  the  occasion  which 
led  to  it  (vers.  1,  2).  If  we  apply  the  parable  to  the  mass  of  men,  we 
must  bear  in  mind  that  'strictly  speaking, "both  the  sons  here  sketched 
are  lost;  the  one  through  the  unrighteousness  that  degrades  him,  the 
other  through  the  self-righteousness  which  blinds  him '  (Van  Oosterzee). 
Vers.  12,  13,  present  the  prodigal  in  his  sin ;  vers.  14,   16,  in  his 

^misery ;  vers.  17-20  a  in  his  penitence;  vers.  20&-24,  on  his  return. 
Vcr.  12.  The  younger.  Thus  represented,  because  the  more 
light-minded,  the  more  easily  led  astray. — Give  me  the  portion 
of  thy  substance,  etc.  The  request  could  not  have  been  an  un- 
heard-of one.  The  beginning  and  essence  of  sin  are  here  set  forth : 
Self-seeking,  turning  away  from  God  to  the  creature.     The  son's  heart 

'  was  alienated  from  his  father,  or  the  request  would  not  have  been 
made.  Self-sufficiency  develops  in  this  way  in  this  son,  but  in  another 
way  in  the  elder  one  (see  below).  Men  call  this  form  of  it  love  of 
liberty,  God  calls  it  pride. — And  he  divided  unto  them  his 
living.  The  younger  son's  portion  would  be  one-third,  that  of  the 
elder  two-thirds  (Deut.  21:  17).  This  compliance  sets  forth  our  free 
will  as  allowed  by  God.  The  father  still  administered  for  the  elder  son. 
The  self-righteous  are  nominally  with  the  Father,  under  His  direction, 
but  not  yielding  a  hearty  obedience. 

Ver.  13.  Not  many  days  after.  The  course  of  open  sin  soon 
began. — Gathered  all  together.  This  indicates  the  entire  surren- 
der of  all  the  powers  and  possessions  to  sin. — Into  a  far  country. 
Lika  the  wandering  sheep.  The  'far  country'  represents  the  outward 
separation  from  God,  the  breaking  loose  from  restraint. — Wasted 
his  substance  with  riotous  living.  The  natural  result  of  selfish 
separation  from  God  is  sensuality,  seeking  gratification  in  earthly  ob- 
jects. However  disguised  by  noble  names,  all  such  gratification  is 
sensual;  a  wasting  of  God's  gifts  in  riotous  (incorrigible)  living. 
Young  men  impatient  of  control  seek  liberty  as  they  think,  and  obtain 
license  ;  that  licentious  is  a  kindred  word  is  not  an  accident.  The  lost 
piece  of  money  also  represents  this  state,  the  sinner  unconscious  of  his 
true  worth,  in  the  dust  of  earth.  Some  artists  in  portraying  the  scenes 
of  the  parable,  have  given  undue  prominence  to  the  '  riotous  living ;' 
but  our  Lord  tells  the  story  with  one  phrase. 

Vcr.  14.  And  when  he  had  spent  all.  Probably  very  soon; 
the  enjoyment  of  sin  is  brief.  But  it  is  not  necessarily  implied  that 
all  God's  gifts  are  wasted  before  repentance.  The  picture  of  'misery' 
begins  here;  and  the  sense  of  destitution  is  emphasized. — A  mighty 


15:  15-17.]  LUKE  XV.  233 

15  and  he  began  to  be  in  want.  And  he  went  and  joined 
himself  to  one  of  the  citizens  of  that  country  ;  and  he 

16  sent  him  into  his  fields  to  feed  swine.  And  he  would 
fain  have  been  filled*  with  Hhe  husks  that  the  swine 

17  did  eat :  and  no  man  gave  unto  him.  But  when  he 
came  to  himself  he  said,  How  many  hired  servants  of 
my  father's  have  bread  enough  and  to  spare,  and  I 

*  Instead  of  have  been  filled  read  h  vet  rilled  his  bellff,  (with  margin  :  many  ancient 
authorities  read  have  been  filled.) — Am.  Com.  x  Gr.  the  pods  of  the  carob  tree. 

famine.  External  circumstances  hasten  the  consequences  of  sin,  and 
are  used  by  God  to  lead  to  repentance.  Thus  the  Father  seeks  II is 
son,  by  so  ordering  events  that  he  shall  feel  bis  real  condition  :  He 
began  to  be  in  "want.  This  is  the  main  point:  conscious  emptiness 
of  soul  must  lead  one  way  or  the  other  ;  to  despair  or  to  repentance. 

Ver.  15.  Joined  himself.  Attached  himself,  as  it  were  by  force. 
He  makes  a  determined  effort  to  help  himself,  as  he  begins  to  feel  his 
want. — To  one  of  the  citizens  of  that  country.  Not  to  be  di- 
rectly interpreted  of  Satan,  for  the  man  was  'one  of  the  citizens.'  His 
business  is  to  feed  swine,  unclean  animals,  so  that  the  employment 
was  degrading.  There  may  be  an  allusion  to  the  publicans,  as  in  the 
employ  of  an  alien  power,  and  engaged  in  a  degrading  duty.  The 
main  point  is  that  he  who,  under  a  sinful  impulse,  sought  to  be  re- 
leased from  a  father's  supervision,  is  brought  into  the  most  abject  de- 
pendence on  a  foreigner,  who  takes  no  care  of  him  whatever.  The 
freedom  into  which  sin  leads  is  slavery. 

Ver.  16.  "Would  fain  have  been  filled.  See  marginal  notes. 
The  reading  preferred  by  the  Am.  Com.  is  sustained  by  good  Greek 
manuscripts,  and  by  most  of  the  Latin  authorities,  and  is  accepted  by 
Tischendorf,  Tregelles,  and  others.  The  other  reading  ('  have  been 
filled')  is  found  in  Aleph,  B.,  and  D.;  but  it  can  be  accounted  for  by 
the  influence  of  chap.  10  :  20.  If  the  former  reading  is  not  correct,  it 
is  difficult  to  explain  its  origin. — With  the  husks,  literally,  'little 
horns,'  so  called  from  the  curved  shape  of  the  pods  (see  margin). 
They  have  a  sweetish  taste  ;  are  food  for  swine,  but  poor  nourishment 
for  men,  although  they  could  be  eaten.  It  is  uncertain  whether  the 
prodigal  obtained  even  this  poor  food ;  if  he  did,  it  was  taken  from 
swine  while  he  tended  them. — And  no  man  gave  unto  him.  No 
one  provided  anything  for  his  needs.  This  is  the  reason  he  so  desired 
the  swine's  food.  Some  explain  the  matter  thus  :  The  swine  were  fed 
after  the  prodigal  had  driven  them  home ;  he  saw  them  fed,  craved  a 
share,  '  and  no  man  gave  (even  this)  to  him.'  We  prefer  the  other 
view,  as  more  direct  and  suggesting  the  unsatisfying  nature  of  the 
'  liusks.'     This  state  of  deepest  want  was  the  turning  point. 

Ver.  17.  Came  to  himself.  This  implies  that  he  had  been  bc*i<le 
himself  before.     A  life  of  sin  is  in  a  certain  sense  irrational.     The  free 


/ 


234  LUKE  XV.  [15 :  18-20. 

18  perish  hero  with  hunger !     I  will  arise  arid  go  to  nw 
lather,  and  will  say  unto  him,  Father,  I  have  sinned 

19  against  heaven,  and  in  thy  sight :   I  am  no  more  wor- 
thy to  be  called  thy  son:  make  me  as  one  of  thy  hired 

20  servants.    And  he  arose,  and  came  to  his  father.    But 
while  he  was  yet  afar  off,  his  father  saw  him,  and  was 

■will  of  the  sinner  is  brought  out,  <is  it  could  not  be  in  the  two  other 
parables.  The  seeking  and  saving,  though  necessary  to  make  the 
prodigal  come  to  himself,  are  kept  in  the  back-ground.  The  third 
scene  now  opens:  the  prodigal's  penitence.  Notice,  that  the  man 
came  to  himself  more  readily  among  the  swine  than  among  the  harlots 
(ver.  30).— He  said.  As  the  result  and  evidence  of  his  coming  to 
himself.  He  regards  matters  in  their  true  light.  The  facts  of  the  case 
are  considered ;  and  he  does  not  attempt  to  philosophize  about  his 
father's  mercy,  etc.,  as,  alas!  too  many  sinners  do,  when  seeming  to 
repent. — How  many  hired  servants.  These  were  the  temporary 
laborers  occupying  the  lowest  place  on  the  estate.  The  servants  (ver. 
22)  would  include  those  more  trusted  and  honored.  He  was  himself 
now  only  a  'hired  servant.' — Of  my  father's.  His  penitent  thought 
is  based  on  the  feeling,  lost  while  he  was  beside  himself,  that  he  still 
has  a  father.  The  sinner  wrill  thus  reflect  and  repent  only  when  he  has 
some  ground  for  his  feeling.  The  true  ground  is  to  be  found  in  Jesus 
Christ. — Have  bread  enough,  etc.  These  lowest  servants  have 
abundance,  and  I  (a  son  still,  though  so  unworthy)  perish  with 
hunger.  The  contrast  is  made  at  every  point.  God's  providential 
care  is  alluded  to  in  this  part  of  the  parable. 

Ver.  18.  I  "will  arise.  Correct  reflection  led  to  remembrance  of 
the  father;  that  feeling  led  to  resolve  and  corresponding  action.  The 
will  is  turned:  he  proposes  to  leave  the  far  country. — I  have  sinned. 
There  can  be  no  return  to  God  which  does  not  include  the  confession 
of  sin. — Against  heaven,  and  in  thy  sight  (as  in  ver.  21),  in  re- 
lation to  this.  The  two  are  separated  in  the  parable,  but  are  to  be 
identified  in  the  interpretation.  He  alone  really  confesses  his  sins, 
who  has  regarded  them  mainly  as  sins  against  God,  against  a  higher, 
heavenly  order  of  things ;  and  this  is  the  best  sign  that  a  sinner  has 
come  to  himself. 

Ver.  19.  I  am  no  more  worthy,  etc.  Genuine  penitence  !— 
Make  me  as  one,  etc.  He  does  not  give  up  his  sonship,  but  asks 
only  the  treatment  given  to  a  hireling,  for  he  does  not  even  deserve 
that.  Some  explain  that  he  wished  by  fidelity  in  that  position  to  prove 
himself  again  worthy;  but  the  parable  must  not  be  pressed  here,  since 
the  penitent  sinner  has  at  first  confused  ideas  of  the  return  to  God. 
The  main  point  is,  that  the  prodigal  makes  no  excuse  for  his  sins,  but 
acknowledges  his  itn  worthiness. 

Ver.  20.     And  he  arose,  etc.     The  action  corresponds  to  the  re- 


15:  21-24]  LUKE  XV.  235 

moved  with  compassion,  and  ran,  and  fell  on  his  neck, 

21  and  l kissed  him.  And  the  son  said  unto  him,  Father, 
1  have  sinned  against  heaven,  and  in  thy  sight :  I  am 

22  no  more  worthy  to  be  called  thy  son.2  But  the  father 
said  to  his  3 servants,  Bring  forth  quickly  the  best  robe, 
and  put  it  on  him ;  and  put  a  ring  on  his  hand,  and 

23  shoes  on  his  feet :  and  bring  the  fatted  calf,  and  kill 

24  it,  and  let  us  eat,  and  make  merry :  for  this  my  son 
was  dead,  and  is  alive  again;  he  was  lost,  and  is  found. 

1  Gr.  kissed  him  much.  "  Sonic  ancient  authorities  add  make  me  as  one  of  thy  hired 
tervantt.     See  ver.  19.  3  Gr.  bond-servants. 

solve,  in  the  parable,  but  not  always  in  reality.  This  is  the  last  scene ; 
the  return. — A  great  way  off.  The  father  seems  to  have  expected 
him  ;  God  certainly  expects  the  penitent  sinner. — His  father  saw 
him,  etc.  Graphic  and  true  to  nature.  The  father's  conduct  is  itself 
a  seeking  of  the  lost  son.  God  is  waiting  to  be  gracious  ;  He  comes  to 
meet  us  in  His  mercy;  He  manifests  it  before  our  penitent  utterances. 
And  kissed  him.  The  token  and  seal  of  love.  'The  Saviour  and 
Mediator  is  concealed  in  the  kiss'  (Riggenbaeh). 

Ver.  21.  Father,  etc.  The  purposed  confession  is  made;  but  the 
conclusion  is  omitted.  '  The  terms  are  the  same:  "I  have  sinned;" 
but  how  different  is  the  accent  !  Luther  felt  it  profoundly:  the  dis- 
covery of  the  difference  between  the  repentance  of  fear  and  that  of 
love  was  the  true  principle  of  the  Reformation'  (Godet). 

Yer.  22.  But  the  father.  The  father's  acts  respond,  but  not 
according  to  the  worthiness  of  the  son. —  Bring  forth  quickly. 
'Quickly,'  omitted  in  the  A.  V.,  is  suggestive.  —  The  best  robe. 
The  upper  garment  of  the  higher  classes  among  the  Jews.  A  compari- 
son with  Isa.  61:  10;  Rev.  3:  18,  suggests  as  probable  an  allusion  to 
the  robe  of  righteousness  provided  for  us  by  Christ. — A  ring,  '  seal 
ring,'  worn  only  by  freemen,  as  also  shoes,  since  slaves  went  bare- 
foot. Some  explain  :  the  ring,  the  seal  of  the  Spirit ;  the  shoes,  '  the 
preparation  of  the  gospel  of  peace.'  The  sense  of  the  whole  verse  is  : 
God  will  restore  the  penitent,  and  give  him,  out  of  love,  all  that  is 
necessary  to  mark  him  as  a  son. 

Yer.  23.  The  fatted  calf.  Some  calf  standing  in  the  stall,  pro- 
bably in  readiness  for  a  feast,  is  to  be  killed,  as  the  best,  for  this  sud- 
den festivity.  There  is  no  allusion  to  any  sacrifice. — Make  merry. 
The  'joy  in  heaven'  (ver.  6)  is  again  alluded  to;  the  parties  feasting 
are  'the  servants'  (ver.  22),  including  the  whole  family;  angels  and 
redeemed  men. 

Ver.  24.  Was  dead,  and  is  alive  again.  Even  in  the  parable, 
the  father  speaks  figuratively  of  moral  death  ;  much  more  in  the  ap- 
plication is  it  true ;  the  state  of  sin  is  a  moral  death,  the  state  of  V 


236  LUKE  XV.  [15 .  25-28. 

25  And  they  began  to  be  merry.     Now  his  elder  sod  was 
in  the  field :  and  as  he  came  and  drew  nigh  to  the 

26  house,  he  heard  music  and  dancing.     And  he  called 
to  him  one  of  the  1  servants,  and  inquired  what  these 

27  things  might  be.    And  he  said  unto  him,  Thy  brother 
is  come ;  and  thy  father  hath  killed  the  fatted  calf, 

28  because  he  hath  received  him  safe  and  sound.    But  he 
was  angry,  and  would  not  go  in :  and  his  father  came 

1  Gr.  bond-servants. 

salvation  a  moral  resurrection. — Was  lost,  and  is  found.  This 
expresses  the  relation  to  the  father.  In  the  application  : '  Sin  is 
estrangement  from  God,  salvation  fellowship  with  God.— And  they 
began  to  be  merry.  The  same  point  is  now  reached  as  in  the 
other  parables ;  and  the  eating  with  penitent  sinners  (ver.  2)  abun- 
dantly justified. 

Vers.  25-32.  The  Elder  Son.  The  other  side  of  the  picture  is 
equally  appropriate  to  the  occasion.  The  murmuring  Pharisees  are 
now  to  see  themselves  portrayed.  Alford  :  'This  part  of  the  parable 
sets  forth  the  reception  he  meets  with  from  his  fellow-men  in  contrast 
to  that  from  his  father.' 

Ver.  25.  Now  his  elder  son  was  in  the  field.  'The  elder 
son  at  the  return  of  the  younger  brother  is  not  in  the  house,  but  has 
spent  the  day  in  hard,  self-chosen,  slavish  service,  and  now  first  re- 
turns home  at  evening,  when  the  feast  was  already  in  progress '  (Van 
Oosterzee).— Music  and  dancing.  Usual  at  feasts  in"  the  East. 
Dancing  in  the  East  was  usually  performed  by  those  hired  for  the 
purpose. 

Ver.  26.    One  of  the  servants.    Not  the  same  word  as  in  ver.  22  • 
probably  an  inferior  domestic  in  the  permanent  employ  of  the  house- 
holder, but  now  standing  without.— "What  these  things  might  be 
Offended  that  this  should  take  place  without  his  knowledge;  jealous 
of  the  joy  in  which  he  would  not  share. 

Ver.  27.  Thy  brother  is  come.  The  servant  states  the  case  as 
it  impresses  him.  He  says  nothing  of  the  condition  in  which  the  pro- 
digal returned,  but  simply  that  the  father  had  received  him  safe 
and  sound.     No  special  interpretation  is  to  be  put  upon  this  verse. 

Ver.  L'8.  But  he  was  angry.  The  occasion  of  the  anger  was 
the  answer  given  by  the  servant ;  the  reason  of  the  anger  is  found  in 
vers.  29,  30.— Came  out  and  intreated  him.  The  father  left  the 
feast  of  joy  to  kindly  urge  the  elder  brother.  This  represents  the 
long-suffering  of  God  toward  the  self-righteous,  the  efforts  to  bring 
them  to  a  better  mind.  The  parable  itself,  spoken  to  the  Pharisees 
(ver.  8),  was  an  entreaty  to  the  elder  brother. 


15 :  29-32.]  LUKE  XV.  237 

29  out,  and  intreatcd  him.  But  he  answered  and  said  to 
his  father,  Lo,  these  many  years  do  I  serve  thee,  aud 
I  never  transgressed  a  commandment  of  thine :  and 
yet  thou  never  gavest  me  a  kid,  that  I  might  make 

30  merry  with  my  friends:  but  when  this  thy  son  came, 
which   hath  devoured  thy  living  with   harlots,  thou 

31  killedst  for  him  the  fatted  calf.  And  he  said  unto 
him,  ^on,  thou  art  ever  with  me,  and  all  that  is  mine 

32  is  thine.  But  it  was  meet  to  make  merry  and  be  glad : 
for  this  thy  brother  was  dead,  and  is  alive  again;  and 
was  lost,  and  is  found. 

l  Gr.  Child. 

Ver.  29.  Lo,  these  many  years  do  I  serve  thee.  The  legal 
idea  comes  out  here,  pleading  what  has  been  done.  The  Greek  word 
suggests  bond-service. — I  never  transgressed  a  commandment 
of  thine.  The  Pharisees  virtually  said  this.  The  words  of  the  elder 
son  prove  that  his  obedience  in  the  past  had  not  been  hearty,  and  that 
he  was  now  in  opposition  to  his  father's  will. — And  yet  thou  never 
gavest  me  a  kid.  In  contrast  with  'the  fatted  calf.' — "With  my 
friends,  'respectable  people,'  he  implies,  in  contrast  with  'harlots.' 
This  proud,  self-seeking,  unaffectionate  son  is  now  the  lost  son.  Self- 
righteousness  is  dissatisfied  with  the  reward  it  receives.  The  essential 
failure  of  Pharisaism  is  its  want  of  love  to  God  despite  its  external 
obedience. 

Ver.  30.  "When  this  thy  son  came.  He  will  not  say  'brother.' 
In  expressing  contempt  of  his  brother,  the  greatest  sin  against  his 
father  is  uttered;  so  Pharisees  sin  most  heinously  against  God  in  their 
feelings  and  acts  towards  their  fellow-men. — Devoured  thy  living. 
There  is  a  reproach  of  the  father  implied  here  also. — With  harlots. 
It  was  pre-eminently  Pharisaical  to  recall  just  then  this  fact. — Thou 
killedst,  etc.     In  contrast  with  the  latter  part  of  ver.  29. 

Ver.  31.  Son.  Still  affectionate.  God  has  forbearing  kindness 
towards  the  self-righteous  and  uncharitable. — Thou  art  ever  with 
me.  No  occasion  for  extraordinary  joy  had  arisen  in  his  case. — All 
that  is  mine  is  thine.  Only  the  portion  of  the  elder  son  remained 
in  the  father's  hands. 

Ver.  32.  It  was  meet  to  make  merry,  etc.  The  form  is  gene- 
ral, giving  a  justification  for  the  joy,  and  yet  leaving  it  to  the  choice 
of  the  elder  son  whether  he  will  share  in  it.  '  The  Greek  expresses 
moral  necessity  rather  than  mere  fitness'  (Plumptre). 

The  elder  son  represents  the  Pharisees,  and  puts  forward  their 
claims.  These  are  not  directly  contradicted  in  the  parable  for  good 
reasons.  1.  The  Lord  would  represent  the  forbearance  of  God  toward 
the  Pharisee  as  well  as  His  pardoning  love  toward  the  prodigal ;  hence 


238  LUKE  XVI.  [16;  1. 

Chapter  16 :  1-13. 

The  Parable  of  the  Unrighteous  Steward. 

1G:  l  And  he  said  also  unto  the  disciples,  There  was  a 
certain  rich  man,  which  had  a  steward ;  and  the  same 
was  accused  unto  him  that  he  was  wasting  his  goods. 

severe  rebuke  is  excluded.  2.  The  claim  rested  upon  correct  princi- 
ple:  'the  doers  of  the  law  shall  be  justified  '  (Rom.  2:  13);  but  the 
character  of  the  elder  son  is  so  portrayed  as  to  indicate  that  he  failed 
to  stand  on  that  principle.  The  law  was  not  yet  abolished,  and  the 
words  of  the  wise  preacher  were  adapted  to  the  circumstances  of  His 
auditors.  It  is  not  said  that  the  son  went  in.  This  also  opposes  the 
view  that  He  represents  the  Jewish  people.  The  New  Testament  loses 
no  opportunity  for  proj hesying  the  ultimate  salvation  of  Israel,  and 
such  a  prediction  would  least  of  all  fail  in  a  parable  where  love  and 
forbearance  alone  are  depicted.  The  parable  was  itself  the  Father's 
entreaty  to  the  elder  son,  and  with  each  of  those  whom  He  represented 
the  responsibility  of  answering  was  left.  All  of  us  in  whom  sin  re- 
mains are  represented  by  one  or  the  other  of  those  two  sons.  Both 
were  offenders ;  yet  the  Father  calls  both  sons,  and  would  save  both 
classes  of  sinners  here  depicted.  'It  is  to  be  observed  that  Jesus 
completely  identifies  Himself  with  God  in  these  three  parables.  It  is 
God  who  seeks  and  who  receives  sinners;  but  the  doctrinal  importance 
of  these  parables  depends  upon  this  being  the  work  of  Him  by  whom 
they  were  spoken.  What  God  does,  Jesus  does;  and  the  action  of 
both  is  treated  as  one  and  the  same'  (Bible  Commentary). 

The  Parable  of  the  Unrighteous  Steward,  vers.  1-13. 

The  second  division  of  the  discourse  (chaps.  16.  17 :  10),  addressed  to  the  dkciples. 
The  parable  in  this  paragraph  presents  great  difficulties  to  the  interpreter;  although 
the  sense  of  the  words  is  clear  and  the  general  lesson  obvious.  The  view  given  below 
seems  to  present  the  fewest  difficulties;  other  interpretations  are  indicated  in  passing. 

Ver.  1.  Unto  the  disciples.  To  the  body  of  the  disciples,  in- 
cluding  the  publicans,  for  whom  the  parable  had  a  special  adaptation. 
That  the  Pharisees  also  heard  what  He  said,  appears  from  ver.  14. — 
A  certain  rich  man.  This  represents  God,  the  Possessor- of  all 
things.  To  none  other  do  men  really  stand  in  the  relation  of  stewards. 
The  only  objection  to  this  interpretation,  arising  in  ver.  8,  is  answered 
by  that  verse  itself,  which  indicates  that  the  whole  parable  is  borrowed 
from  the  actions  of  '  the  sons  of  this  world,'  and  only  partially  appli- 
cable to  'the  sons  of  the  light,'  The  view  that  mammon  is  meant  in- 
volves great  difficulties.  A  reference  to  Satan  is  far  fetched.  Existing 
political  circumstances  may  have  suggested  some  points  in  the  parable; 
but  a  direct  application  to  these  things  is  out  of  the  question.     (For 


1C:  2,  3.]  LUKE  XVI.  239 

2  And  he  called  him,  and  said  unto  him,  What  is  this 
that  I  hear  of  thee  ?  render  the  account  of  thy  stew- 

Sardship;  for  thou  canst  be  no  longer  steward.  And 
the  steward  said  within  himself,  What  shall  I  do,  see- 
ing that  my  lord  taketh  away  the  stewardship  from 
me  ?     I  have  not  strength  to  dig ;  to  beg  I  am  ashamed. 

example :  some  think  the  Romans  are  represented  by  the  rich  man, 
the  publicans  by  his  steward  ;  others,  that  the  former  represents  the 
Emperor,  the  latter  a  governor  like  Tilate,  etc.)  Other  views  seem 
to  imply  that  our  Lord  spoke  the  parable  to  puzzle  His  hearers. — A 
steward.  Such  stewards  were  often  slaves  ;  but  this  one  was  evi- 
dently free.  He  represents  Christ's  disciples,  but  especially  then  the 
publicans,  who,  being  in  many  cases  rich,  needed  such  instruction. 
(Zacchaeus  may  have  heard  of  the  lesson,  see  chap.  19:  8.) — Was 
accused.  The  accusation  was  true  (ver.  3  ,  but  probably  malicious 
also. — Was  wasting  his  goods.  He  led  a  life  of  luxury  on  his 
lord  's  means.  In  how  many  ways  is  this  accusation  true  of  Christ's 
disciples  !  The  plain  statement,  that  the  property  of  the  master  was 
wasted,  opposes  the  explanation  that  he  had  added  a  profit  for  himself 
to  the  rents,  etc.,  of  the  tenants  and  debtors.  According  to  this,  the 
transaction  in  vers.  5-7  was  simply  an  alteration  to  the  fair  rent. 
But  this  would  be  no  real  restitution.  The  view  that  mammon  is  the 
lord,  involves  here  the  strange  idea,  that  this  waste  is  equivalent  to 
entering  the  service  of  Christ,  since  they  could  not  '  serve  God  and 
mammon.'  And  so  throughout  the  whole,  this  interpretation  compels 
us  to  take  the  worst  acts  in  the  parable  as  representing  the  best  in  the 
application. 

Ver.  2.  What  is  this  that  I  hear  of  thee?  i.  e.,  explain  this 
report. — Render  the  account  of  thy  stewardship,  No  pre- 
vious reckoning  had  been  made  :  regular  statements  were  then  unu- 
sual.— Canst  be  no  longer  steward.  The  correctness  of  the 
report  is  implied.  The  reference  is  to  the  certainty  that  each  must 
render  account  at  death  to  God.  Death  in  every  case  is  the  conse- 
quence of  the  wasting  of  the  Lord's  goods.  The  prudence  on  the  part 
of  the  steward  began  when  he  regarded  his  dismissal  as  certain,  but 
took  place  before  the  dismissal  itself.  The  reference  to  mammon  as 
the  lord  is  by  no  means  so  apt. 

Ver.  3.  What  shall  I  do,  etc.  In  his  uncertainty,  be  carefully 
considered  the  case,  ami  this  is  the  point  in  which  the  children  of  this 
world  are  so  often  wiser  than  the  children  of  light. — I  have  not 
strength  to  dig.  His  life  of  luxury  had  unfitted  him  for  that. — 
To  beg  I  am  ashamed.  Because  of  his  past  position.  This  graphic 
description  presents  certain  points  of  human  character,  but  cannot  be 
further  used  in  the  interpretation. 


240  LUKE  XVI.  [16:  4-8. 

4  I  am  resolved  what  to  do,  that,  when  I  am  put  out  of 
the  stewardship,  they  may  receive  me  into  their  houses. 

5  And  calling  to  him  each  one  of  his  lord's  debtors,  he 
said  to  the  first,  How  much  owest  thou  unto  my  lord? 

6  And  he  said,  A  hundred  Measures  of  oil.  And  he 
said  uuto  him,  Take  thy  2bond,  and  sit  down  quickly 

7  and  write  fifty.  Then  said  he  to  another,  And  how 
much  owest  thou  ?  And  he  said,  A  hundred  3  measures 
of  wheat.     He  saith  unto  him,  Take  thy  2bond,  and 

8  write  fourscore.  And  his  lord  commended  4the  un- 
righteous steward  because  he  had  done  wisely :  for  the 
sons  of  this  5  world  are  for  their  own  generation  wiser 

1  Gr.  baths,  the  bath  being  a  Hebrew  measure.     See  Ezek.  48 :  10,  11,  14. 

2  Gr.  writings.  3  Gr.  corn,  boing  a  Uebrew  measure.     See  Ezek.  48:  14. 
4  Gr.  the  etewurd  of  unrighteousness.  5  Or,  age. 

Ver.  4.  I  am  resolved,  etc.  This  plan  suggests  itself  at  the  mo- 
ment.— They,  i.  e.,  the  debtors,  with  whom  he  intends  to  deal,  may 
receive  me  into  their  houses.  He  would  thus  secure  future 
shelter  for  himself.  Further  than  this,  the  verse  must  not  be  pressed 
(see  ver.  9). 

Ver.  5.  Each  one  of  his  lord's  debtors.  The  debtors  were 
scarcely  tenants  or  contractors,  but  more  probably  men  who  had  bought 
and  not  yet  paid  for  certain  stores  belonging  to  the  rich  man. — Said 
to  the  first.     We  have  two  examples  of  what  happened  in  each  case. 

Ver.  6.  Hundred  measures,  or,  '  baths, '=the  ephah  in  dry 
measure,  nearly  ten  gallons. — Take  thy  bond,  lit.,  'writings.'  The 
document  in  the  steward's  hands,  showing  the  obligation. — Quickly. 
The  business  must  be  done  in  a  hurry. — And  write  fifty,  i.  e.,  alter 
the  figure.  The  old  bond  is  not  destroyed,  but  returned  to  the  debtor 
to  be  thus  altered.  The  supposition  that  the  steward  himself  made  up 
the  difference  is  out  of  the  question.  There  is  no  sign  of  penitence, 
and  the  man  was  not  able  to  do  it  (ver.  3). 

Ver.  7.  An  hundred  measures.  The  Hebrew  measure  ('cor') 
is  here  spoken  of,  equal  to  ten  ephahs. — "Write  eighty.  The  varia- 
tion in  the  amount  deducted  is  without  any  special  meaning.  Still  we 
may  find  in  it  a  proof  of  the  steward's  prudence.  He  knew  the  men 
with  whom  he  had  to  deal,  and  acted  accordingly.  Christian  men  too 
often  slight  such  knowledge ;  but  this  parable  condemns  putting  a 
premium  on  ignorance. 

Ver.  8.  And  his  lord,  i.  e.,  the  lord  of  the  steward,  of  course,  not 
the  Lord  Jesus. — The  unrighteous  steward,  lit.,  'the  steward  of 
unrighteousness.'  This  phrase  stamps  the  conduct  of  the  steward  as 
immoral,  and  in  this  aspect  as  unworthy  of  imitation.  But  the  point 
to  which   prominence  is  given  follows :    because   he  had   done 


16:  0]  LUKE  XVI.  241 

9  than  the  sons  of  the  light.  And  I  say  unto  you,  Make 
to  yourselves  friends  lby  means  of  the  mammon  of 
unrighteousness;  that,  when  it  shall  fail,  they  may  re- 

1  Gr.  otit  of. 

•wisely,  shrewdly,  prudently.  The  master  had  discovered  the  trick, 
yet  praises  his  steward  ;  for  in  the  parable  both  are  sons  of  ibis 
■world,  or,  'age.' — "Wiser  (not  absolutely,  but)  for  their  own 
(the  emphasis  is  here)  geneiation  (i.  e.,  in  their  dealings  with  one 
another,  since  the  whole  parable  is  drawn  from  that  sphere)  than 
the  sons  of  the  light  (those  who  are  really  Christians).  Worldly 
men  act  prudently  toward  one  another.  But  '  the  sons  of  the  light' 
in  their  dealings  with  one  another  ('for  their  generation'),  often  lack 
the  prudence  here  commended.  In  the  use  of  money,  in  the  use  of 
all  those  powers  committed  to  us  by  God,  which  find  in  'this  world' 
the  only  sphere  for  their  use,  Christians  too  often  fail  to  act  with  pru- 
dence. The  steward  carefully  considered  his  situation ;  but  Christians 
very  often  fail  to  look  at  their  duty  in  the  light  of  their  knowledge, 
and  to  act  as  common  sense  would  dictate,  when  once  the  promises 
about  God  and  Christ,  things  temporal  and  eternal,  are  admitted. 
There  is  no  self-confessed  folly  so  great  as  that  of  a  son  of  the  light  who 
lives  as  if  mone}T-getting  were  the  end  of  his  existence.  Of  course 
there  is  a  still  higher  wisdom  implied. 

Ver.  9.  And  I  say  unto  you.  The  last  verse  contains  the  com- 
mendation of  one  of  '  the  sons  of  this  world  ;'  here  we  have  a  recom- 
mendation to  '  the  sons  of  the  light.  '  —  Make  to  yourselves  friends 
by  means  of  (lit.,  'out  of)  the  mammon.  By  using  money  with 
a  prudence  like  that  of  the  unjust  steward,  but  under  a  higher  motive 
and  with  better  means  than  his,  gain  for  yourselves  'friends,'  rather 
than  estates,  mansions,  etc.  'Mammon'  itself  is  not  to  be  made  a 
friend,  but  to  be  used  in  making  the  friends. — Of  unrighteousness. 
Mammon,  the  personification  of  money,  commonly  becomes  the  occa- 
sion and  the  means  of  an  unrighteous  course  of  conduct ;  for  this  and 
other  reasons  its  adherent  character  is  said  to  be  unrighteousness. — 
Tbat  -when  it  shall  fail,  i.  e.,  the  mammon  to  which  the  correct 
reading  undoubtedly  refers.  The  special  reference  is  to  death,  when 
a  man's  wealth  utterly  fails;  but  it  may  fail  before  that. — They  may 
receive  you,  i.e.,  the  friends  you  have  made.  These  'friends'  can 
only  'receive'  us  into  the  eternal  tabernacles,  i.  e.,  m  the  future 
state  of  blessedness.  They  do  not  open  heaven  for  any  one,  they  only 
welcome  there.  Of  course  only  those  friends,  thus  made,  who  belong  to 
our  Lord's  kingdom,  are  included  here.  They  may  help  us  heaven- 
ward by  their  prayers  before  they  go  there  to  '  receive '  us.  There  are 
numerous  other  explanations;  for  example:  the  'friends' are  the  an- 
gels, who  welcome  those  who  have  left  the  service  of  mammon,  using 
the  interval  (and  also  the  means  gained  in  that  service)  so  as  to  make 
friends.  This  leads  to  inferences  bordering  on  what  is  immoral. 
16 


242  LUKE  XVI.  [16:  10-13. 

10  ccive  you  into  the  eternal  tabernacles.  He  that  is 
faithful  in  a  very  little  is  faithful  also  in  much :  and 
he  that  is  unrighteous  in  a  very  little  is  unrighteous 

11  also  in  much.  If  therefore  ye  have  not  been  faithful 
in  the  unrighteous  mammon,  who  will  commit  to  your 

12  trust  the  true  riches  f  And  if  ye  have  not  been  faith- 
ful in  that  which  is  another's,  who  will  give  you  that 

13  which  is  !your  own  ?  No  2servant  can  serve  two  mas- 
ters :  for  either  he  will  hate  the  one,  and  love  the  other; 
or  else  he  will  hold  to  one  and  despise  the  other.  Ye 
cannot  serve  God  and  mammon. 

1  Some  ancient  authorities  read  our  own.  2  Gr.  household-servant. 

Ver.  10.  He  that  is  faithful,  etc.  Lest  it  should  seem  strange 
that  so  much  importance  is  attached  to  the  proper  use  of  perishing  and 
unrighteous  wealth,  remember  the  great  principle  :  '  He  that  is  faith- 
ful,' etc. — In  a  very  little,  lit.,  'in  least.'  This  refers  to  earthly 
possessions,  and  the  faithfulness  is  the  wise  and  prudent  conduct 
suggested  by  the  parable. — In  much.  In  this  case  this  is  equiva- 
lent to:  'the  true  riches,'  'your  own,'  the  inheritance  and  possession 
of  the  sons  of  the  light.  But  the  principle  is  general,  and  capable  of 
a  great  variety  of  applications  This  verse  opposes  the  view  that  the 
service  of  mammon  is  meant  in  the  parable,  for  according  to  that  inter- 
pretation it  is  by  being  unfaithful  to  mammon  that  true  fidelity  is  to  be 
reached. 

Ver.  11.  In  the  unrighteous  mammon.  In  your  use  of  it,  i.  e., 
'faithful  in  a  very  little.' — Who  will  commit  to  your  trust? 
Such  unfaithfulness  proves  us  unfaithful  in  much  (ver.  10),  according 
to  the  judgment  of  God,  who  will  not  therefore  entrust  us  with  the 
true  riches.  The  word  'riches'  is  properly  supplied  in  the  A.  V., 
although  the  literal  sense  is  '  the  true,'  that  which  is  real,  as  op- 
posed to  the  deceitful  nature  of  earthly  wealth. 

Ver.  12.  In  that  which  is  another's.  Earthly  wealth  is  held 
in  trust ;  the  true  riches  are  described  as  your  own.  Wealth  can 
never  form  a  part  of  our  being,  is  never  permanently  in  our  possession ; 
we  can  have  the  use  of  it,  but  in  no  true  sense  own  it.  But  that  which 
God  gives  to  us  as  true  riches  will  form  a  part  of  our  eternal  being,  is 
our  inalienable  possession.  Because  this  is  so  much  higher,  we  are 
urged  to  be  faithful  in  the  use  of  worldly  wealth,  believing  that  it  is 
not  ours,  but  entrusted  to  us  to  test  our  fidelity. 

Ver.  13.  No  servant  can  serve  two  masters.  The  word 
'servant'  here  suggests  not  bondage,  but  willing  useful  service.  Comp. 
Matt.  6:  24.  Another  of  our  Lord's  sayings  which  became  proverbial. 
Here  the  connection  is :  The  proper  use  of  wealth  is  for  God,  those 


16:14-17.]  LUKE  XVI.  243 

Chapter  16:  14-18. 
Another  Rebuke  of  the  Pharisees. 

14  And  the  Pharisees,  who  were  lovers  of  money,  heard 

15  all  these  things:  and  they  seoffed  at  him.  And  he  said 
unto  them,  Ye  are  they  that  justify  yourselves  in  the 
sight  of  men ;  but  God  knoweth  your  hearts  :  for  that 
which  is  exalted  among  men  is  an  abomination  in  the 

16  sight  of  God.  The  law  and  the  prophets  were  until 
John :  from  that  time  the  gospel  of  the  kingdom  of 
God  is  preached,  and  every  man  entereth  violently  into 

17  it.     But  it  is  easier  for  heaven  and  earth  to  pass  away, 

•who  do  not  thus  use  it  are  servants  to  Mammon  The  last  verse  im- 
plies that  wealth  is  not  our  own,  this  implies  that  when  it  is  used  as 
our  own,  the  presumed  owner  not  only  does  not  own  it,  but  himself 
becomes  subservient  to  it. — There  is  not  a  word  here  capable  of  a  com- 
munistic interpretation.  Our  Lord  speaks  of  wealth  as  'a  very  little;' 
modern  socialism  regards  money  as  the  true  riches.  In  principle, 
practice,  and  result,  the  two  systems  are  totally  divergent.  Chris- 
tianity is  the  service  of  God,  socialism  the  service  of  mammon,— judged 
by  its  fruits,  '  earthly,  sensual,  devilish.' 

Another  Rebuke  of  the  Pharisees,  vers.  14-18. 
Strictly  speaking  this  brief  discourse  is  an  introduction  to  the  Parable  of  the  Rich  Man 
and  Lazarus  (vers.  19-31),  the  occasion  of  which  is  indicated  in  ver.  14.  We  find  here 
a  number  of  thoughts  (vers.  15-18),  which  had  been  expressed  by  our  Lord  on  other 
occasions,  all  appropriate  to  the  Pharisees  at  this  time.  The  connection  is  however 
difficult  to  trace,  see  on  vers.  1G,  17. 

Ver.  14.  And  the  Pharisees  also.  The  preceding  parable  was 
addressed  to  the  disciples  (ver.  1),  but  the  Pharisees  heard  all  these 
things. .  A  continued  act  is  meant,  here  and  in  what  follows :  and 
they  scoffed  at  him.  Their  feeling  was:  This  man  makes  riches 
of  little  account,  but  we  know  better ;  we  can  keep  our  wealth  and 
our  piety  too.  Hence  the  next  verse  is  aimed  at  their  semblance  of 
piety,  which  was  the  basis  of  their  derision  of  Him. 

Ver.  15.  Ye  are  they  that  justify  yourselves,  declare  your- 
selves to  be  righteous  in  the  sight  of  men  ;  but  God  knoweth 
your  hearts.  Plainly  implying  that  in  His  sight  they  were  not  justi- 
fied, accounted  as  righteous.  For  that  which  is  lofty  among  men, 
i.  e.,  considered  so  by  men. — Is  abomination  in  the  sight  of  God. 
Pu'cause  He  knows  the  heart,  He  judges  differently  from  men,  and  pre- 
cisely what  men  regard  most  highly  He  regards  least.  This  general 
truth  applies  to  the  special  case  of  the  Pharisees. 

Vers.  16,  17.     These  verses  may  be  thus  paraphrased  :   '  I  have  said 


241  LUKE  XVI.  [1G:  18,  19. 

18  than  for  one  tittle  of  the  law  to  fall.  Every  one  that 
putteth  away  his  wife,  and  marrieth  another,  committeth 
adultery :  and  he  that  marrieth  one  that  is  put  away 
from  a  husband  committeth  adultery. 

Chapter  16:  19-31. 

The  Parable  of  the  Rich  Man  and  Lazarus. 

19  Now  there  was  a  certain  rich  man,  and  he  was 
clothed  in  purple  and  fine  linen,  Ifaring  sumptuously 

1  Or,  living  in  mirth  and  splendour  every  day. 

that  you  are  not  justified  in  the  sight  of  God,  but  are  an  abomination ; 
and  the  standard  of  this  judgment  is  one  that  you  acknowledge.'  — 
The  law  and  the  prophets  were  until  John,  that  completed 
the  preparatory  work,  and  from  that  time  the  gospel  of  the 
kingdom  of  God  is  preached,  and  every  man  (people  of  all 
classes,  publicans  and  sinners)  entereth  violently  into  it;  but, 
lest  you  might  infer  that  I  deny  your  righteousness  by  some  new  rule,  I 
declare  to  you,  it  is  easier,  etc.  A  warning  for  the  Pharisees,  who  do 
not  enter  into  the  kingdom.  'That  legal  system  on  which  they  have 
founded  their  throne  in  Israel  is  about  to  crumble  to  pieces  (ver.  16) ; 
while  the  law  itself,  which  they  violate  at  the  very  moment  they  make 
it  their  boast,  shall  remain  as  the  eternal  expression  of  Divine  holiness, 
and  as  the  dreadful  standard  by  which  they  shall  be  judged'  (Godet), 
comp.  Matt.  5:  18;   11:  12,  13. 

Ver.  18.  Every  one  that  putteth  away  his  wife,  etc.  The 
law  remains  valid  on  a  point  about  which  many  of  the  Pharisees  were 
altogether  wrong  (comp.  Matt.  19:  3-9).  If,  as  we  believe,  the  verse 
occurs  in  its  proper  connection,  there  was  in  the  opinions  of  the  Phari- 
sees present  some  occasion  for  referring  to  this  matter.  Very  shortly 
afterwards  this  class  tempted  Him  in  regard  to  the  question  of  divorce. 
An  allusion  to  Herod's  conduct  is  unlikely,  since  his  case  was  different. 
Any  reference  to  spiritual  adultery  (the  service  of  mammon)  seems  far- 
fetched.    On  the  principle  here  laid  down,  comp.  Matt.  5,  31,  32. 

The  Parable  of  the  Rich  Man  and  Lazarus,  vers.  19-31. 

This  parable  brings  out  another  phase  of  the  great  truth  under  discussion,  namely, 
that  neglect  of  the  proper  application  of  wealth  becomes  the  source  of  eternal  calamity. 
The  rich  man  is  no  great  sinner,  but  a  respectable  worldly  man.  leading  a  godless  life 
of  selfishness;  the  poor  man  was  one  of  a  class  despised  by  the  'covetous.'  Thus  the 
sneer  of  the  Pharisees  was  answered.  The  object  of  the  parable  was  not  to  make  a 
new  revelation  about  the  future  state;  yet,  while  using  the  popular  language  of  the 
day  on  this  subject,  our  Lord's  words  must  reveal  the  truth  (see  on  ver.  22). 

Ver.  19.     A  certain  rich  man.     His  name  is  not  given,  but  he  is 


16:  20-22.]  LUKE  XVI.  245 

20  every  day :  and  a  certain  beggar  named  Lazarus  was 

21  laid  at  his  gate,  full  of  sores,  and  desiring  to  be  fed 
with  the  crumbs  that  fell  from  the  rich  man's  table; 

22  yea,  even  the  dogs  came  and  licked  his  sores.  And  it 
came  to  pass,  that  the  beggar  died,  and  that  he  was 
carried  away  by  the  angels  into  Abraham's  bosom  : 

often  called  Dives,  which  is  the  Latin  word  for  'rich  man.'  Tradition 
gives  him  a  name  (Nmeuc),  but  there  is  no  proof  that  an  actual  person 
was  referred  to. — In  purple.  The  costly  material  for  upper  garments, 
brought  from  Tyre. — Fine  linen.  For  under  garments,  from  Egypt ; 
some  such  was  said  to  be  worth  twice  its  weight  in  gold. — Faring 
sumptuously  every  day.  He  was  not  a  glutton,  nor  recklessly 
extravagant,  but  he  lived  well,  as  a  rich  man  could  afford  to  do.  There 
is  no  reason  for  supposing  that  he  was  a  Sadducee  ;  doubtless  the  rich 
among  the  Pharisees  also  lived  according  to  their  means  and  position. 
Nor  is  the  man  represented  as  specially  a  sinner.  He  was  a  '  son  of 
this  world'  living  to  himself,  without  trying  to  make  friends  out  of  the 
mammon  of  unrighteousness.  The  parable  teaches  that  such  a  one  is 
punished  after  death. 

Ver.  20.  A  certain  beggar.  Introduced  in  contrast  with  the  rich 
man,  who  is  the  principal  figure. — Named  Lazarus.  The  signifi- 
cant name  is  mentioned  in  this  case.  It  means  'God  a  help,'  not,  as 
some  suppose,  'helpless.'  If  the  raising  of  Lazarus  of  Bethany  had 
already  occurred,  as  seems  most  likely,  it  is  very  improbable  that  there 
is  any  reference  to  him  in  the  parable.  We  infer  from  the  name,  as 
well  as  from  the  sequel,  that  the  beggar  was  one  who  feared  God. — 
Was  laid  at  his  gate. — The  rich  man  thus  had  an  opportunity  of 
making  a  better  use  of  his  wealth,  for  the  'gate'  was  the  only  entrance 
to  the  house  itself. — Full  of  sores.  Covered  with  them.  They  might 
have  been  the  result  of  insufficient  food. 

Ver.  21.  And  desiring  to  be  fed,  etc.  Some  think  he  did  not 
even  obtain  this  desire,  and  thus  heighten  the  negligence  of  the  rich 
man. — The  crumbs  that  fell,  lit.,  -the  things  that  fell;'  the  best 
authorities  omitting  'crumbs.'  These  would  scarcely  satisfy  him; 
in  any  case  the  rich  man  gave  himself  no  concern  about  the  matter. — 
Yea.  even  the  dogs  came  and  licked  his  sores.  The  dogs 
sought  the  same  portion,  but  even  they  alleviated  his  pain  by  licking 
his  sores.  It  is  a  mistake  to  suppose  that  they  heightened  his  misery 
by  licking  his  sores,  nor  is  there  any  proof  that  they  snapped  up  what 
he  wished  to  obtain.  The  pity  of  the  wild  and  masterless  dogs  is  con- 
trasted with  the  indifference  of  the  rich  man. 

Ver.  22.  The  beggar  died.  No  mention  is  made  of  his  funeral. 
A  pauper's  burial  would  attract  no  attention. — Was  carried  away. 
His  soul  is  meant  (so  the  Rabbins  taught),  in  contrast  to  the  burial  of 
the  rich  man. — By  the  angels.     To  be  taken  literally.     The  implied 


246  LUKE  XVI.  [16:23,24. 

23  and  the  rich  man  also  died,  and  was  buried.  And  in 
Hades  he  lifted  up  his  eyes,  being  in  torments,  and 
seeth  Abraham  afar  oif,  and  Lazarus  in  his  bosom. 

24  And  he  cried  and  said,  Father  Abraham,  have  mercy 
on  me,  and  send  Lazarus,  that  he  may  dip  the  tip  of 
his  finger  in  water,  aud  cool  my  tongue ;  for  I  am  in 

contrast  is  with  the  pall-bearers  at  the  rich  man's  funeral  — Into 
Abraham's  bosom.  This  was,  among  the  Jews,  a  metaphorical  ex- 
pression for  the  state  of  blessedness  after  death.  It  is  not  exactly 
equivalent  to  'heaven,'  but  rather  to  'Paradise'  (Luke  23:43),  the 
happy  side  of  the  state  of  the  dead.  Our  Lord  throughout  adopts  the 
popular  language  of  the  Jews,  without  in  any  way  implying  that  it  was 
incorrect.  Had  it  implied  error,  He  would  doubtless  have  so  indicated. 
The  beggar  died  first,  being  taken  from  his  sufferings ;  the  other  was 
given  longer  space  for  repentance. — The  rich  man — "was  buried. 
The  funeral  doubtless  corresponded  with  his  life, — was  magnificent. 

Ver.  23.  And  in  Hades,  i.  e.,  in  the  state  or  place  of  departed 
spirits,  which  must  not  be  confounded  with  Gehenna,  the  final  state  of 
eternal  punishment,  since  in  this  case  it  includes  'Abraham's  bosom.' 
— He  lifted  up  his  eyes.  Either  he  looked  up  to  a  higher  place,  or 
he  now  became  fully  conscious. — Being  in  torments.  The  rich  man 
was  in  a  place  of  punishment ;  for  the  whole  parable  turns  on  this 
point.  Physical  torment  is  not  implied,  save  so  far  as  it  is  necessary 
for  the  figurative  representation.  The  rich  man's  body  was  buried. — 
Seeth  Abraham  afar  off.  According  to  the  Jewish  notion,  Paradise 
and  Gehenna  are  so  situated  that  one  is  visible  from  the  other.  A 
literal  sense  is  not  to  be  pressed,  any  more  than  in  the  previous  part 
of  the  verse.  The  recognition  of  Abraham  points  to  the  fact  that  de- 
scent from  Abraham,  even  when  acknowledged  in  that  state  after  death 
(ver.  25),  is  in  itself  of  no  avail. — In  his  bosom.  Strictly  figura- 
tive. 

Ver.  24.  Father  Abraham.  Even  there  the  man  does  not  forget 
that  he  is  a  Jew. — Send  Lazarus.  It  is  possible,  but  not  probable, 
that  he  still  fancies  he  has  some  right  to  the  services  of  one  who  was 
his  inferior  on  earth. — That  he  may  dip  ....  cool  my  tongue. 
The  reason  for  this  request  is  given  :  for  I  am  in  anguish  in  this 
flame.  Our  Lord  uses  this  figure  to  represent  a  fearful  truth.  Though 
entirely  figurative,  it  means  that  the  souls  of  the  impenitent  after  death 
suffer  as  terribly  as  though  fire  were  tormenting  their  bodies.  The  close 
relation  betwen  sin  and  its  punishment  is  suggested  by  the  mention  of 
the  tongue.  The  chief  organ  of  sin  becomes  the  chief  organ  of  punish- 
ment. The  conditions  are  reversed  :  the  rich  man,  now  in  torment, 
would  be  glad  to  receive  refreshment  from  the  despised  beggar,  now  in 
blessedness.     Each  retains  his  character. 


16:  25-28.]  LUKE  XVI.  247 

25  anguish  in  this  flame.  But  Abraham  said,  lSon,  re- 
member that  thou  in  thy  lifetime  receivedst  thy  good 
things,  and  Lazarus  in  like  manner  evil  things :  but. 
now  here  he  is  comforted,  and  thou  art  in  anguish. 

26  And  2  beside  all  this,  between  us  and  you  there  is  a 
great  gulf  fixed,  that  they  which  would  pass  from 
hence  to  you  may  not  be  able,  and  that  none  may  cross 

27  over  from  thence  to  us.  And  he  said,  I  pray  thee 
therefore,  father,  that  thou  wouldest  send  him  to  my 

28  father's  house :  for  I  have  five  brethren ;  that  he  may 
testify  unto  them,  lest  they  also  come  into  this  place 

1  Gr.  Child.  2  Or,  in  all  these  things. 

Ver.  25.  Son.  The  relation  is  acknowledged,  in  a  tone  of  pity  and 
tenderness,  but  that  is  of  no  avail. — Remember.  Memory  remains 
and  is  intensified  in  that  state;  it  is  here  appealed  to  in  order  to  prove 
to  the  man  in  torment  the  justice  of  his  lot. — In  thy  lifetime.  Con- 
trasted with  'now.'  —  Receivedst.  So  that  there  is  nothing  left  to  be 
given  you. — Thy  good  things.  '  Thy'  is  emphatic ;  what  he  had  on 
earth,  his  wealth,  was  regarded  as  his  chief  good.  Hence  he  received 
all  his  portion  there.  The  connection  with  the  preceding  parable  sug- 
gests that,  if  he  had  made  friends  out  of  the  mammon  of  unrighteous- 
ness, there  would  have  been  some  of  the  'good  things'  available  for 
another  world. — Lazarus  in  like  manner  evil  things.  All  the 
good  for  one  had  come  on  earth  ;  '  in  like  manner'  all  the  evil  for  the 
other. — But  now,  etc.  The  reason  was  not  that  Lazarus  had  been 
poor  and  the  other  man  rich.  It  was  the  rich  man's  estimate  of  his 
wealth,  of  which  Abraham  spoke.  So  we  may  infer  that  it  was  the 
conduct  of  Lazarus  under  affliction  and  poverty  which  is  alluded  to. 
Comp.  also  vers.  27-31. 

Ver.  26.  And  beside  all  this.  The  marginal  rendering  of  the 
R.  V.  has  not  much  to  recommend  it.  Besides  the  moral  impropriety 
of  granting  the  request,  the  wish  was  an  impossible  one.  God  has 
immutably  decreed  otherwise :  there  is  a  great  gulf  fixed.  The 
figure  is  that  of  an  unfathomable  abyss  which  cannot  be  spanned. 
Here  our  Lord  reveals  what  was  unknown  to  the  popular  mind  of  that 
time. — That,  i.  e.,  'in  order  that.'  In  the  world  of  departed  spirits, 
according  to  our  Lord's  imagery,  where  He  deviates  from  the  popular 
notions,  a  change  of  state  is  impossible ;  God  has  ordered  it.  Purgatory 
and  repentance  after  death  find  no  support  here. 

Vers.  27,  28.  I  pray  thee  therefore,  etc.  His  brethren  were 
living  as  he  had  done.  '  This  is  the  believing  and  trembling  of  James 
2 :  9.  His  eyes  are  now  opened  to  the  truth  ;  and  no  wonder  that  his 
natural  sympathies  are  awakened  for  his  brethren.  That  a  lost  spirit 
should  feel  and  express  such  sympathy  is  not  to*  be  wondered  at;  the 


248  LUKE  XVI.  [16:29-31. 

29  of  torment.     But  Abraham  saith,  They  have  Moses 

30  and  the  prophets ;  let  them  hear  them.  And  he  said, 
Nay,  father  Abraham  :  but  if  one  go  to  them  from 

31  the  dead,  they  will  repent.  And  he  said  unto  him, 
If  they  hear  not  Moses  and  the  prophets,  neither  will 
they  be  persuaded,  if  one  rise  from  the  dead. 

misery  of  such  will  be  very  much  heightened  by  the  awakened  and 
active  state  of  those  higher  faculties  and  feelings  which  selfishness  and 
the  body  kept  down  here.'     Alford. 

Ver.  29.  They  have  Moses  and  the  prophets,  ?*.  e.,  the  Old 
Testament. —  Let  them  hear  them.  This  implies  that  these  men, 
though  children  of  Abraham  and  possessors  of  the  Old  Testament,  had 
never  rightly  attended  to  it. 

Ver.  30.  Nay,  father  Abraham.  This  scarcely  means :  they 
will  not  hear  them,  but  rather,  nay,  but  make  the  matter  more  sure. 
The  advocate  of  more  decided  'spiritual  manifestations'  is  a  lost  and 
still  impenitent  soul,  without  real  discernment  as  to  the  best  means  of 
grace. 

Ver.  31.  If  they  hear  not  Moses,  etc.  The  Old  Testament 
Scriptures  were  sufficient  to  lead  them  to  repentance,  and  if  they  were 
not  rightly  affected  by  these,  no  appearance  from  the  other  world 
would  awaken  faith,  conviction  of  the  truth.  For  the  Jews  at  that  time 
the  Old  Testament  was  sufficient.  Those  who  do  not  hear  when  God 
speaks,  will  not  hear  the  truth  about  the  other  world,  even  if  a  message 
come  from  it.  Granting  the  possibility  of  such  message,  we  must,  from 
this  verse,  deny  any  moral  advantage  to  be  derived  from  it.  According 
to  our  view  of  the  chronology,  the  raising  of  Lazarus  had  already  oc- 
curred ;  and  this,  so  far  from  convincing  the  Pharisees,  who  were  now 
addressed,  led  to  their  bitterest  opposition.  Our  Lord  rose  from  the 
dead,  but  did  not  appear  to  the  Pharisees ;  and  the  testimony  concern- 
ing His  resurrection  produced  no  important  results  among  them.  The 
prerequisite  to  the  conversion  of  a  Jew  to  faith  in  the  risen  Lord  was 
an  earnest  listening  to  what  God  had  spoken  before. 

The  Future  World,  in  the  light  of  this  parable.  Our  Lord  here 
assumes  :  (1)  that  all  live  after  death  ;  (2)  that  in  the  state  of  the  dis- 
embodied dead,  there  are  two  classes,  Avlnch  remain  unchanged:  the 
punished  and  the  blessed;  (3)  that  the  disembodied  spirits  retain  their 
personality  and  their  memory ;  and  that  one  element  of  torment  is  the 
apprehension,  on  the  part  of  the  lost,  of  what  they  would  not  believe 
on  earth,  without  any  corresponding  moral  effect ;  so  that  even  natural 
sympathy  only  increases  their  misery.  .The  parable,  especially  in  its 
closing  verse,  cautions  against  too  great  curiosity  on  this  subject.  The 
answer  He  puts  in  the  mouth  of  Abraham  is  not  only  opposed  to  modern 
'spiritualism,'  but  also  to  attempts  to  work  upon  the  conscience  and 
awaken  faith  by  grap'hic  portrayals  of  future  misery.     If  Lazarus,  com- 


17:  1,  2.]  LUKE  XVII.  249 

Chapter  17 :  1-10. 
Warnings  to  the  Disciples. 

17:1  And  lie  said  unto  his  disciples,  It  is  impossible  but 
that  occasions  of  stumbling  should  come  :  but  woe  unto 

2  him,  through  whom  they  come  !  It  were  well  for  him 
if  a  millstone  were  hanged  about  his  neck,  and  he  were 
thrown  into  the  sea,  rather  than  that  he  should  cause 

ing  from  Abraham's  bosom  and  a  witness  of  the  sufferings  of  Dives, 
could  do  no  good  to  those  who  were  disobedient  to  the  simple  words  of 
Divine  revelation,  little  good  can  be  expected  from  the  most  vivid  de- 
scriptions made  by  those  who  have  never  been  there.  Dante's  Inferno 
has  done  little  for  Christianity. 

Warnings  to  the  Disciples,  vers.  1-10. 

This  is  the  conclusion  of  the  discourse  begun  in  chap.  15.  Some  of  the  thoughts  are 
found  in  Matt.  18,  but  vers.  5-10  are  peculiar  to  Luke.  The  topics  touched  upon  are : 
Offences  and  forgiveness  (vers.  1-4) ;  the  power  of  faith  (vers.  5,  G) ;  the  lack  of  merit  in 
our  best  works  (vers  7-10). 

Ver.  1.  To  his  disciples.  All  the  followers  of  our  Lord  who  were 
present ;  since  ver.  5  mentions  '  the  Apostles.' — It  is  impossible,  etc. 
The  existence  of  sin  renders  it  impossible.  The  connection  is  plain  ; 
the  Pharisees  had  already  derided  Him  (16:  14),  and,  having  taken 
greater  offence  at  the  last  parable,  had  probably  gone  off.  The  design 
was  to  counteract  the  influence  which  this  behaviour  might  have  upon  the 
new  disciples  ('the  publicans  and  sinners'),  who  had  been  accustomed 
to  look  up  to  the  Pharisees. — Occasions  of  stumbling,  lit.,  'stum- 
bling blocks.'  In  Matt.  18:  7,  the  R.  V.  renders  as  here  (so  A.  V.  1 
John  2 :  10) ;  elsewhere  usually  '  stumbling  block.'  The  correspondence 
with  the  verb:  'cause  to  stumble'  (ver.  2)  is  thus  preserved.  The 
thought  is  not  that  of  giving  oifence,  but  of  causing  others  to  fall  into 
sin. 

Ver.  2.  It  were  well  (or,  'gain')  for  him,  etc.  A  different  ex- 
pression from  that  in  the  parallel  passages. — Millstone.  The  best 
authorities  support  another  form  than  that  occurring  in  Matt.  18:  6. 
In  Mark  9:  42  the  correct  text  agrees  with  the  latter  passage.  The  R. 
V.  indicates  the  differences. — These  little  ones;  recent  disciples,  etc. 
In  this  instance  'they  are  made  to  stumble  by  the  temptation  to  follow 
the  bad  example,  or  their  faith  in  the  reality  of  godliness  is  shaken  by 
seeing  that  the  form  exists  without  the  power'  (Plumptre).  The  pun- 
ishment here  alluded  to  was  well  known.  The  responsibility  for  caus- 
ing others  to  sin  is  our  own,  and  the  danger  in  so  doing  is  terrible. 
'The  lost  soul,  like  an  eternal  burden,  is  bound  to  him  who  has  dragged 
it  into  evil,  and  in  turn  drops  him  into  the  abyss'  (Godet). 


250  LUKE  XVII.  [17:3-6. 

3  one  of  those  little  ones  to  stumble.  Take  heed  to  your- 
selves :  if  thy  brother  sin,  rebuke  him;  and  if  he  repent, 

4  forgive  him.  And  if  he  sin  against  thee  seven  times 
in  the  day,  and  seven  times  turn  again  to  thee,  saying, 
I  repent ;  thou  shalt  forgive  him. 

5  And  the  apostles  said   unto  the  Lord,  Increase  our 

6  faith.  And  the  Lord  said,  If  ye  have*  faith  as  a  grain 
of  mustard  seed,  ye  would  say  unto  this  sycamine  tree, 
Be  thou  planted  in  the  sea ;  and  it  would  have  obeyed  f 

*For  have  read  had. — Am.  Com.  fFor  it  would  have  obeyed  read  it  would  obey. — Am.  Com. 

Ver.  3.  Take  heed  to  yourselves.  Precisely  this  class  needed 
this  caution.  For  as  they  had  been  so  lately  sinners  they  would  be  most 
likely  to  give  occasion  of  stumbling ;  and  as  new  converts  of  this  class 
are  enthusiastic,  they  would  readily  stumble  themselves. — If  thy  bro- 
ther sin,  rebuke  him.  The  words  'against  thee'  are  not  well  sup- 
ported; probably  taken  from  Matt.  18:  15.  In  that  passage  further 
details  are  added  in  regard  to  the  proper  method  of  dealing  with  an 
erring  fellow-Christian.  Brotherly  admonition,  not  judicial  censure,  is 
here  suggested. — And  if  he  repent,  forgive  him.  To  forgive  the 
impenitent  is  contrary  to  holiness,  to  forgive  the  penitent  is  the  demand 
of  love.  In  intercourse  with  others,  the  Christian  should  aim  at  con- 
duct showing  holy  love. 

Ver.  4.  Seven  times  turn  again  to  thee.  Comp.  Matt.  18: 
22:  'until  seventy  times  seven.'  Both  expressions  point  to  unlimited 
forgiveness.  But  confession  is  plainly  demanded  here,  as  rebuke  had 
been  in  ver.  3.  Christian  confession  is  as  rare  as  proper  Christian  re- 
buke. 

Ver.  5.  And  the  apostles  said.  This  is  the  only  instance  in 
the  Gospels  where  the  Apostles  as  such  make  a  request  in  common. — 
Increase  our  faith,  lit.,  'add  to  us  faith,'  i.  e.,  give  us  more  faith. 
They  felt  themselves  unequal  to  the  duty  of  forgiving  love  enjoined 
upon  them  (vers.  3,  4).  They  had  been  taught  this  before,  and  no 
doubt  in  the  mean  time  had  learned  their  insufficiency.  Those  who 
offer  the  prayer  should  remember  the  occasion  of  it. 

Ver.  6.  If  ye  have  faith  as  a  grain  of  mustard  seed.  The 
symbol  of  diminutiveness ;  comp.  chap.  13:  19;  Matt.  17:  20;  21:  21. 
The  original  implies  that  they  had  not  so  great  faith,  though  it  does  not 
assert  that  they  had  none. — This  sycamine  tree.  The  discourse 
was  probably  uttered  in  the  open  air,  and  the  tree  near  by,  as  the 
mountains  were  on  the  other  occasion  when  a  similar  saying  was  ut- 
tered. The  mulberry  tree  seems  to  be  meant,  not  the  sycamore  (chap. 
19:  4).  Some  argue  that  the  latter  is  meant,  because  it  is  more  com- 
mon in  Palestine,  and  a  sturdier  tree ;  but  the  original  points  to  the 
former.    The  promise  here  given  is  even  stronger  than  that  in  Matthew, 


17:  7-9.]  LUKE  XVII.  251 

7  you.  But  who  is  there  of  yon,  having  a  Servant  plow- 
ing or  keeping  sheep,  that  will  say  unto  him,  when  he 
is  come  in   from  the  field,  Come  straightway  and  sit 

8  down  to  meat ;  and  will  not  rather  say  unto  him,  Make 
ready  wherewith  I  may  sup,  and  gird  thyself,  and  serve 
me,  till  I  have  eaten  and  drunken  ;  and  afterward  thou 

9  shalt  eat  and  drink?  Doth  he  thank  the  Servant 
because   he   did   the   things  that  were  commanded? 

1  Gr.  bon<hcrvant. 

for  the  tree  is  represented  as  being  planted  in  the  sea,  where  growth 
is  ordinarily  impossible. — And  it  would  have  obeyed  you;  the 
tree  being  represented  as  a  living  thing.  The  Am.  Com.  seek  to  avoid 
the  harshness  of  the  literal  rendering  of  the  Eng.  Rev.  This  promise 
is  misunderstood  only  when  miracles  of  power  are  put  above  miracles 
of  grace.  The  whole  passage  may  be  thus  paraphrased :  You  think 
the  duties  I  enjoin  too  hard  for  your  faith,  but  this  shows  that  you 
have  as  yet  no  faith  of  the  high  order  you  ought  to  have,  for  the  small- 
est measure  of  such  a  faith  would  enable  you  to  do  what  seems  alto- 
gether impossible  in  the  natural  world ;  and  so  much  the  more  in  spiritual 
things,  since  real  faith  is  pre-eminently  spiritual  power. 

Ver.  7.  But  who  is  there  of  you.  The  connection  is:  beware 
of  thinking  that  you  have  any  merit  in  the  great  results  accomplished 
by  faith.  The  thought  of  their  enduring  in  faith  so  long  as  the  day  of 
their  labor  lasted,  is  also  included.  By  such  views  of  their  unprofita- 
bleness and  of  the  need  of  patient  endurance,  their  faith  would  be  in- 
creased.— A  servant.  A  bond-servant,  entirely  dependent  on  his 
master's  will. — Plowing  or  keeping  sheep.  There  may  be  an 
allusion  to  the  two  kinds  of  apostolic  duty :  breaking  up  the  fallow 
ground  and  feeding  the  Lord's  people;  but  the  main  thought  is  that 
the  servant  is  doing  what  his  master  has  ordered  him  to  do. — Come 
straightway  (A.  V.  misplaces  this  word,  rendering  it  'by  and  by'): 
this  is  contrasted  with  'afterward'  (ver.  8). 

Ver.  8.  Will  not  rather?  This  assumes  an  affirmative  answer. 
— Make  ready,  etc.  As  a  matter  of  right,  this  was  all  that  could  be 
expected.  But  compare  chap.  12:  37,  where  the  very  reverse  is  pro- 
mised. There  the  privileges  of  a  state  of  grace  are  spoken  of;  here  our 
Lord  is  telling  of  what  could  be  expected  on  the  ground  of  merit. 

Ver.  9.  Doth  he  thank,  etc.  Then  it  was  not  the  custom  to  do 
so :  and  that  it  is  so  now  is  owing  solely  to  the  influence  of  the  religion 
of  Christ.  On  the  former  fact  the  illustration  is  based  ;  from  the  latter 
we  infer  that  our  Lord  is  not  saying  what  ought  to  be  done  by  an 
earthly  master.  God  is  never  bound  to  thank  us  for  our  service,  as  an 
earthly  master  might  be,  and  the  whole  parable  is  directed  against  our 
choosing  to  remain  in  the  relation  of  servants  instead  of  accepting  that 
of  sons.     If  we  want  wages  for  our  work,  then  we  are  servants. 


252  LUKE  XVII.  [17:10,11. 

10  Even  so  ye  also,  when  ye  shall  have  done  all  the  things 
that  are  commanded  you,  say,  We  are  unprofitable  Ser- 
vants ;  Ave  have  done  that  which  it  was  our  duty  to  do. 

Chapter  17:  11-19. 
Healing  of  Ten  Lepers. 

11  And  it  came  to  pass,  2as  they  were  on  the  way  to 
Jerusalem,  that  he  was  passing  3  through  the  midst  of* 

1  Gr.  bondservant*.  2  Or,  as  he  teas.  3  Or,  between. 

*  For  through  the  midst  o/read  along  lite  borders  of  and  in  the  margin  substitute 
through  the  midst  of  for  between. — Am.  Cum. 

Ver.  10.  Even  so  ye  also*.  The  application,  here  plainly  made, 
is  that  nothing  can  be  claimed  in  God's  service  on  the  ground  of  merit. 
Even  'the  Apostles'  (ver.  5)  could  make  no  such  claim.  The  verse 
should  guard  the  interpretation  of  the  parable  of  the  unjust  steward 
from  the  idea  that  earthly  wealth  can  buy  heavenly  favor.  From  God 
we  can  claim  nothing,  save  as  lie  has  promised  it. — When  ye  shall 
have  done  all,  etc.  It  is  not  implied  that  they  would  or  could  do 
all.  The  fact  that  none  have  done  so,  makes  the  argument  the  stronger. 
— Say,  We  are  unprofitable  servants,  etc.  'Unprofitable'  here 
does  not  have  a  bad  sense.  Any  profit  or  merit  would  arise  from  the 
servant's  doing  more  than  his  duty  ;  but  if  he  did  all  his  duty,  while 
no  blame  could  attach  to  them,  no  merit  could  be  allowed.  Thus  all 
works  of  supererogation  are  denied,  and  all  claim  on  the  ground  of 
our  goodness  or  fidelity.  The  moral  necessity  for  justification  by  faith, 
afterwards  so  plainly  stated  by  Paul,  is  found  in  this  verse ;  but  He 
who  uttered  it  is  Himself  the  object  of  that  faith.  He  was  kind  and 
merciful  in  thus  speaking ;  for  the  words,  apparently  severe,  are  not 
only  true,  but  also  necessary  to  keep  our  pride  from  leading  us  away 
from  Christ.  It  is  better  that  we  should  confess  to  the  Master:  'We 
are  unprofitable  servants,'  than  that  He  should  call  us  so  (Matt.  25 : 
30).     With  this  thought,  the  series  of  discourses  closes. 

Healing  of  Ten  Lepers,  vers.  11-19. 

The  date  of  this  incident  has  been  much  discussed.  It  evidently  belongs  to  the 
general  journey  to  Jerusalem  spoken  of  in  chap.  9:  51.  Robinson  and  many  other 
harmonists  place  it  at  the  beginning  of  the  journey,  just  after  the  rejection  by  the 
Samaritan  village  (chap.  9 :  52-56).  The  preceding  chapters  (13:  10-17:  10)  narrate 
what  can  be  most  naturally  placed  innPersea,  and  what  follows  (17:  20-18:  34)  also 
belongs  to  that  district,  since  Matthew  and  Mark  distinctly  affirm  this  in  regard  to  a 
number  of  the  incidents.  But  we  find  no  distinct  evidence  of  any  other  journey  which 
would  touch  upon  the  borders  of  Samaria  and  Galilee  (see  ver.  11),  except  the  one 
referred  to  in  Luke  9:  51,  and  also  in  Matt.  19:  1;  Mark  10:  1.  Other  views:  (1) 
That  all  the  previous  incidents  belong  to  Galilee,  ami  that  this  is  a  journey  from 
Galilee  to  Jericho  (18:  35).     (2)  This  healing  took  place  during  an  excursion  from 


17:12-14.]  LUKE  XVII.  253 

12  Samaria  and  Galilee.  And  as  he  entered  into  a  cer- 
tain village,  there  met  him  ten  men  that  were  lepers, 

13  which  stood  afar  off:  and  they  lifted  up  their  voices, 

14  saving,  Jesus,  Master,  have  mercy  on  us.  And  when 
he  saw  them,  he  said  unto  them,  Go  and  shew  your- 
selves unto  the  priests.     And  it  came  to  pass,  as  they 

Ephraim  (John  11:  54),  or  (3)  during  the  journey  from  Eiihrrura  to  Jerusalem  (An- 
drews ;  the  raising  of  Lazarus  having  occurred  alter  the  discourse  last  recorded. 
But  of  this  there  is  no  proof,  and  '  Galilee '  was  too  far  off  to  be  eveo  6kirted  in  such  a 
journey. 

Ver.  11.     As  they  were   on   the   way   to   Jerusalem.     The 

correct  reading  leaves  the  time  quite  indefinite  ;  comp.  chap.  9:  51. 
The  form  of  the  Greek  leaves  it  uncertain  how  many  were  'on  the 
way.'  — Through  the  midst  of  Samaria  and  Galilee.  This  im- 
plies a  journey  directly  through  the  middle,  first  of  Samaria,  then  of 
Galilee,  towards  Jerusalem ;  which  is  an  absurdity,  Samaria  lying 
between  Galilee  and' Jerusalem.  The  most  probable  sense  is:  along 
the  borders  of.  '  Between  '  is  preferable  to  the  text  of  the  R.  V. 
(and  A.  V.),  but  defines  the  route  too  closely.  None  of  the  Evangelists 
tell  of  any  journey  through  this  border  region,  except  that  ftom  Gali- 
lee about  the  time  of  the  Feast  of  Tabernacles.  There  is  no  hint 
(unless  this  verse  be  an  exception),  that  He  ever  approached  Galilee 
after  that  time.  Our  Lord  then  passed  into  Samaria,  but  after  the 
rejection  mentioned  by  Luke  (9  :  62-5G)  skirted  the  borders  for  a 
time,  probably  from  west  to  east,  reaching  Jerusalem  by  the  valley 
of  the  Jordan.  It  may  be  that  He  passed  through  Peroea  at  this  time; 
but  thi^  is  not  certain.  Samaria  is  mentioned  first,  because  it  was 
nearest  to  Jerusalem,  which  bad  just  been  named. 

Ver.  12.  As  he  eDtered.  The  incident  probably  occurred  out- 
side the  village. — Ten  lepers.  Misery  had  united  them,  although 
they  were  of  different  races  ;  comp.  a  similar  company,  2  Kings  9 :  3. 
— Which  stood  afar  off.  Because  of  their  uncleanness.  See  on. 
Matt.  8:  2;  and  comp.  the  Levitical  requirements :  Lev.  13:  4G;  Num. 
5:  2. 

Ver.  13.  And  they;  'they'  is  emphatic;  the  first  step  was  taken 
on  their  part. — Jesus,  Master,  etc.  These  people  in  an  obscure 
village,  isolated  too  by  their  disease,  knew  our  Lord,  and  called  upon 
Him  by  name. 

Ver.  14.  And  when  he  saw  them.  Attracted  by  their  cry. 
This  miracle  brings  out  the  human  side  of  the  work  of  salvation  most 
fully. — Go  and  shew  yourselves,  etc.  In  the  first  miracle  of  this 
kind  recorded  in  the  Gospels  (Matt.  8:  4),  this  command  followed 
the  healing;  here  it  precedes  it.  Our  Lord  would  test  their  faith  by 
their  obedience,  and,  as  it  further  appears,  teach  a  lesson  respecting 
love  and  gratitude,  useful  for  the  church  in  all  ages. — As  they  went, 


254  LUKE  XVII.  [17:15-18. 

15  went,  they  were  cleansed.     And  one  of  them,  when 
he  saw  that  he  was  healed,  turned  back,  with  a  loud 

16  voice  glorifying  God ;  and  he  fell  upon  his  face  at  his 
feet,  giving  him  thanks :  and   he  was  a  Samaritan. 

17  And  Jesus  answering  said,  Were  not  the  ten  cleansed  ? 

18  but  where  are  the  nine?     ^Vere  there  none  found 
that  returned  to  give  glory  to  God,  save  this  2 stranger? 

1  Or,  There  were  none  found  .  .  .  save  this  stranger.  2  Or,  alien. 

or,  'were  going,'  on  the  way,  they  were  cleansed.  While  they 
obeyed,  not  because  of  their  obedience,  but  because  of  the  faith  it  ex- 
pressed, they  were  healed.  No  one  need  wait  to  know  all  the  truth 
before  he  can  really  believe  and  be  saved ;  let  him  believe  what  he 
has  heard  the  Lord  say;  if  he  really  believes,  he  will  act  accordingly, 
and  the  spiritual  healing  promised  to  faith  will  come  from  the  Saviour. 
Personal  faith  in  a  Personal  Lord  Jesus  Christ  is  commanded  ;  fuller 
knowledge  will  come  afterwards  and  serve  to  increase  the  faith. 

Ver.  15.  One  of  them,  etc.  The  description  is  graphic,  the  heal- 
ing took  place  immediately. — Turned  back.  They  were  still  on  their 
way  to  the  priests. — With  a  loud  voice.  There  may  be  an  allusion 
to  the  clearness  of  voice  resulting  from  the  cure  of  his  leprosy,  since 
that  disease  would  make  the  voice  husky. — Glorifying  God.  Glori- 
fying God  and  love  to  Jesus  Christ  are  closely  joined. 

Ver  16  Fell  down,  etc.  This  implies  love  and  willingness  to 
submit  himself  entirely  to  the  Saviour. — And  he  was  a  Samaritan. 
The  others  were  Jews,  it  is  propei-ly  inferred.  'As  he  recognizes  him 
to  be  a  Samaritan,  Jesus  feels  to  the  quick  the  difference  between  those 
simple  hearts,  within  which  there  yet  vibrates  the  natural  feeling  of 
gratitude,  and  Jewish  hearts,  incrusted  all  over  with  Pharisaic  pride 
and  ingratitude ;  and  immediately,  no  doubt,  the  lot  of  his  gospel  in  the 
world  is  presented  to  his  mind.  But  he  contents  himself  with  bringing 
into  view  the  present  contrast'  (Godet). 

9  Ver.  17.  Were  not  the  ten  cleansed  ?  The  perceptible  tone 
of  sadness  is  readily  accounted  for  by  the  circumstances.  Our  Lord 
had,  as  we  supposed,  first  taken  final  leave  of  Galilee,  where  His  popu- 
larity had  been  greatest,  but  which  gradually  closed  against  Him.  The 
nine  were  Galileans,  and  represented  the  ingratitude  of  their  district, 
our  Lord's  own  home.  The  incident  is  prophetic  of  the  reception  ac- 
corded to  Christ  by  the  Jews  and  heathen  respectively. — Where  are 
the  nine  ?  They  had  doubtless  gone  to  the  priest,  feeling  that  this 
was  their  chief  duty  as  Jews,  and  been  declared  clean.  Some  gratitude 
they  had,  but  the  personal  gratitude  which  takes  the  form  of  love  they 
lacked.  They  had  enough  of  faith  to  receive  bodily  healing,  but  it  is 
left  uncertain  whether  they  received  any  spiritual  benefit. 

Ver.  18.  Save  this  stranger,  or,  'alien,'  not  of  Jewish  extraction. 
The  nine  were  Jews,  and  yet  put  the  ceremonial  requirement  above 


17:  19,  20.]  LUKE  XVII.  255 

lo  And  lie  said  unto  him,  Arise,  and  go  thy  way:  thy 
faith  hath  ]  made  thee  whole. 

Chapter  17:  20-37. 

The  Coming  of  the  Kingdom  of  God. 

20      And  being  asked  by  the  Pharisees,  when  the  king- 
dom of  God  eometh,  he  answered  them  and  said,  The 

1  Or,  saved  thee. 

gratitude  to  their  own  countryman  who  had  healed  them  ;  the  stranger 
came,  though  the  Jews  had  no  dealings  with  the  Samaritans  (John 
4:  9). 

Ver.  19.  Thy  faith  hath  made  thee  whole,  or,  'saved  thee.' 
Salvation  in  the  highest  sense  is  meant.  The  faith  which  the  man  had 
manifested  was  more  than  the  faith  of  the  other  nine ;  it  was  a  hand 
opened  to  receive  higher  spiritual  blessings.  As  contrasted  with  the 
nine,  '  theirs  was  merely  the  beholding  of  the  brazen  serpent  with  the 
outward  eyes,  but  his  with  the  eye  of  inward  faith  ;  and  this  faith  saved 
him, — not  only  healed  his  body,  but  his  soul'  (Alford).  The  man's 
obedience,  praise  to  God,  gratitude,  love,  were  only  evidences  of  'faith.' 
Real  faith  manifests  itself  in  obedience  and  love.  As  leprosy  most  aptly 
represents  our  sinfulness;  so  our  Lord's  dealings  with  lepers  most  plainly 
illustrate  His  method  in  saving  us  from  sin.  The  simplicity  of  faith, 
the  instantaneousness  of  spiritual  healing,  as  well  as  its  manifestations 
in  grateful  obedience,  are  here  most  plainly  set  forth. 

The  Coming  of  the  Kingdom  of  God,  vers.  20-37. 

It  seems  best  to  connect  this  discourse  with  that  ending  in  ver.  TO,  and  to  place  the 
whole  in  Perrca,  just  before  the  final  departure  for  Jericho  and  Jerusalem.  Chap.  18 : 
l">-34,  contains  incidents  to  which  Matthew  and  Mark  distinctly  assign  this  time  and 
place,  and  there  is  no  indication  of  any  long  interval  hetween  this  section  and  that, 
while  the  discourses  and  events  have  an  internal  connection.  Meyer  and  others  think 
that  all  up  to  chap.  18  :  30,  belongs  to  the  journey  on  the  borders  of  Samaria  and  Galilee; 
this,  however,  involves  a  difficulty  which  they  admit,  hut  which  seems  needless.  This 
paragraph  contains  much  that  was  repeated  in  the  discourse  on  the  Mount  of  Olives 
just  before  the  crucifixion,  but  at  the  same  time  much  that  is  peculiar.  As  the  refer- 
ence to  the  destruction  of  Jerusalem  is  less  obvious  here,  it  helps  us  in  deciding  what 
parts  of  the  later  discourse  must  be  applied  to  the  second  coming  of  our  Lord. 

Ver.  20.  Asked  by  the  Pharisees.  To  entangle  Him,  for  they 
were  seeking  occasion  to  kill  Him.  Even  in  Penea,  their  enmity  had 
been  lately  increased  (see  the  last  discourse,  chaps.  15,  16).  Possibly 
there  was  also  mockery  in  the  question,  but  the  Pharisees  would  in  that 
case  have  scrupulously  avoided  the  expression  ;  the  kingdom  of  God, 
which  means  the  actual  kingdom  of  the  Messiah. — Cometh  not  with 


256  LUKE  XVII  [17:21,22. 

21  kingdom  of  God  cometh  not  with  observation :  neither 
shall  they  say,  Lo,  here  !  or,  There !  for  lo,  the  king- 
dom of  God  is  1  within  you. 

22  And  he  said  unto  the  disciples,  The  days  will  come, 
when  ye  shall  desire  to  see  one  of  the  days  of  the  Son 

1  Or,  in  the  midst  fif  you. 

observation,  i.  e.,  "when  men  are  looking  for  it.  The  coming  of  the 
kingdom  of  God  will  not  be  of  such  a  character  that  men  can  see  out- 
ward tokens  of  preparation  for  it,  and  determine  when  it  is  to  come. 

Ver.  21.  Lo,  here !  or,  There !  Men  have  no  right  to  point  to  any- 
thing as  a  proof  of  the  speedy  coming  of  this  kingdom.  They  can  never 
know  the  definite  time,  though  they  should  ever  pray  :  '  Thy  kingdom 
come.' — The  kingdom  of  God  is  within  you,  or,  'in  the  midst  of 
you.'  A  future  coming  of  the  kingdom  of  God  is  referred  to  throughout, 
and  it  is  implied  that  the  second  coming  of  Christ,  the  King,  coincides 
with  this  coming  of  the  kingdom.  The  marginal  rendering  seems  pre- 
ferable :  the  kingdom  of  God  was  already  among  them,  for  the  King  was 
present  and  working  among  them.  This  implies  to  a  certain  extent  the 
other  meaning :  '  within  you,'  so  far  as  its  presence  among  them  involved 
the  personal  duty  of  each  one  to  reject  or  accept  it  in  his  heart.  Some 
suppose  the  meaning  to  be :  the  kingdom  of  God  is  an  internal,  spiritual 
matter.  But  our  Lord  goes  on  to  speak  of  this  coming  as  an  external 
phenomenon.  The  crowning  objection  is,  that  the  words  were  spoken 
to  the  Pharisees,  in  whose  hearts  this  kingdom  had  no  spiritual  presence. 
Godet  thus  combines  the  two  :  '  Humanity  must  be  prepared  for  the  new 
external  and  divine  state  of  things  by  a  spiritual  work  wrought  in  the 
depths  of  the  heart ;  and  it  is  this  internal  advent  which  Jesus  thinks 
good  to  put  first  in  relief  before  such  interlocutors.' 

Ver.  22.  Unto  the  disciples.  The  Pharisees  had  probably 
withdrawn.  In  what  follows  there  is  no  reference  whatever  to  the 
destruction  of  Jerusalem,  as  in  the  later  discourse.  The  one  subject  is 
the  Lord's  future  coming,  the  sudden  personal  appearance  of  the  Son 
of  man.  Some,  to  escape  this  view,  maintain  the  groundless  conjecture 
that  Luke  has  inserted  here  a  part  of  the  discourse  on  the  Mount  of 
Olives,  which  referred  to  the  destruction  of  Jerusalem. — The  days 
(or  simply,  'days' )  will  come  etc.  The  connection  with  the  answer 
to  the  Pharisees  is  close.  The  kingdom  has  already  begun,  for  the  King, 
the  Bridegroom,  the  Son  of  man,  is  here,  but  He  will  be  taken  away. 
From  the  answer  to  the  Pharisees  the  disciples  might  have  inferred,  as 
they  were  wont  to  do,  that  our  Lord  would  now  establish  a  temporal 
kingdom  on  earth,  but  He  discourages  such  false  hopes.— When  ye 
shall  desire.  They  would  have  tribulation,  which  would  make  them 
long  for  Christ's  presence.— One  of  the  days  of  the  Son  of  man. 
The  future  coming  or  presence  of  the  Lord  is  meant,  since  it  is  implied 
that  at  that  time  He  would  be  absent.     They  might  also  long  for  the 


17:23-26]  LUKE  XVII.  257 

23  of  man,  and  ye  shall  not  see  it.  And  they  shall  say  to 
you,  Lo,  there !    Lo,  here !    go  not  away,  nor  follow 

24  after  them  :  for  as  the  lightning,  when  it  lighteneth  out 
of  the  one  part  under  the  heaven,  shineth  unto  the 
other  part  under  heaven;  so  shall  the  Son  of  man  be 

25  Mn  his  day.    But  first  must  he  suffer  many  things  and 

26  be  rejected  of  this  generation.  And  as  it  came  to  pass 
in  the  days  of  Noah,  even   so  shall  it  be  also  in  the 

1  Some  ancient  authorities  omit  in  his  day. 

former  diys,  for  such  intercourse  with  him  as  they  were  now  enjoying. 
— Shall  not  see  it.  Because  the  hour  had  not  yet  come,  because  the 
Lord  still  asked  for  patient  waiting. 

Ver.  23.  And  they  shall  say  to  you.  In  this  state  of  longing, 
they  would  be  in  danger  of  being  deceived  by  false  tokens ;  comp. 
chap.  21:  8;  Matt.  24:  23-27.  The  same  danger  has  always  existed. 
— Lo,  there  !  Lo,  here  !  This  is  the  correct  reading.  The  refer- 
ence is  to  the  place  of  our  Lord's  Second  Advent,  about  which  (as  well 
as  the  time)  many  busy  themselves. 

Ver.  24.  For  as  the  lightning,  etc.  Neither  time  nor  place  can 
be  determined,  for  the  coming  will  be  sudden  and  universally  per- 
ceived. The  same  thought  is  expressed  by  a  similar  figure  in  Matt. 
24:  27;  but  that  passage  is  not  so  striking  in  its  form  as  this.  '  Men 
do  not  run  here  and  there  to  see  a  flash  of  lightning :  it  shines  simul- 
taneously on  all  points  of  the  horizon.  So  the  Lord  will  appear  at  the 
same  moment  to  the  view  of  all  living.  His  appearances  as  the  Risen 
One  in  the  upper  room,  when  closed,  are  the  prelude  of  this  last  Ad- 
vent But  if  He  is  to  return,  He  must  go  away,  go  away  persecuted. 
This  is  the  subject  of  ver.  25  '  (Godet). 

Ver.  25.  But  first  must  he  suffer,  etc.  Peculiar  to  Luke,  and 
a  proof  that  the  discourse  is  put  in  its  proper  place.  This  prediction, 
however,  gives  no  clue  to  the  time  and  place  of  His  coming,  but  cau- 
tions them  against  expecting  a  temporal  kingdom  and  triumph  now, 
since  the  sufferings  of  the  King  were  first  to  come. — Be  rejected  of 
this  generation.  To  be  taken  literally,  as  an  intimation  of  the 
speedy  rejection  of  our  Lord.  The  verses  which  follow  point  to  a  vir- 
tual rejection  by  the  world,  to  continue  until  His  return. 

Ver.  26.  And  as  it  came  to  pass,  etc.  In  vers.  26-30  the  con- 
tinued unbelief  and  carelessness  of  the  world  in  regard  to  the  coming 
of  the  Son  of  man  is  illustrated.  The  disciples  will  so  desire  it,  as  to 
be  open  to  error  in  regard  to  the  speedy  coming;  but  the  world  will, 
to  the  very  last,  be  occupied  with  business  and  pleasure. — In  the 
days  of  Noah.  See  Gen.  6  and  7,  graphically  summed  up  here, 
and  as  veritable  history.  Comp.  Matt.  24:  37-39. 
17 


258  LUKE  XVII.  [17:27-33. 

27  days  of  the  Son  of  man.  They  ate,  thny  drank,  they 
married,  they  were  given  in  marriage,  until  the  day 
that  Noah  entered  into  the  ark,  and  the  flood  came, 

28  and  destroyed  them  all.  Likewise  even  as  it  came  to 
pass  in  the  days  of  Lot ;  they  ate,  they  drank,  they 

29  bought,  they  sold,  they  planted,  they  builded ;  but  in 
the  day  that  Lot  went  out  from  Sodom  it  rained  fire 
and  brimstone  from  heaven,  and  destroyed  them  all : 

30  after  the  same  manner  shall  it  be  in  the  day  that  the 

31  Son  of  man  is  revealed.  In  that  day,  he  which  shall 
be  on  the  housetop,  and  his  goods  in  the  house,  let  him 
not  go  down  to  take  them  away :  and  let  him  that  is 

32  in  the  field  likewise  not  return  back.    Remember  Lot's 

33  wife.  Whosoever  shall  seek  to  give  his  Mife*  shall 
lose  it :  but  whosoever  shall  lose  his  1life  shall 2  preserve 

l  Or,  soul.  *  Omit  marg. — Am.  Com.  2  Gr.  save  it  alive. 

Vers.  28-30.  In  the  days  of  Lot.  Comp.  Gen.  19,  the  literal 
truthfulness  of  which  passage  is  endorsed  by  our  Lord  in  the  vivid 
sketch  He  gives  of  the  destruction  of  Sodom.  This  illustration  is  pe- 
culiar to  Luke,  and  a  further  proof  of  his  accuracy. 

Ver.  31.  In  that  day.  This  has  no  reference  to  the  destruction 
of  Jerusalem,  as  Matt.  24:  16-18,  but  to  the  .future  coming  of  the 
Messiah.  'In  that  day,'  the  same  haste  and  abandonment  of  earthly 
possessions  will  be  called  for,  which  was  required  of  Lot  and  his  family 
(Gen.  19:  17).  The  catastrophe  immediately  preceding  the  coming  of 
the  Messiah,  which  is  described  in  Matt.  24 :  29-31  (comp.  chap.  21 : 
34-36),  is  here  referred  to.  How  far  an  actual  physical  flight  is  im- 
plied cannot,  of  course,  be  determined. 

Ver.  32.  Remember  Lot's  wife.  See  Gen.  19:  29.  Her  crime 
was  still  paying  attention  to  what  had  been  left  behind  in  Sodom,  her 
punishment  was  destruction  while  appearently  on  the  way  to  safety. 
She  has  become  'the  type  of  earthly-mindedness  and  self-seeking.' 
This  caution  was  appropriate  to  'disciples,'  since  Lot's  wife  represents, 
not  those  entirely  careless,  but  those  who  have  taken  a  step  towards 
salvation,  and  yet  do  not  hold  out  in  the  hour  of  decisive  trial. 

Ver.  33.  Shall  seek  to  gain,  etc.  The  thought  is  in  general  the 
same  as  in  chap.  9:  24.  The  word  'life'  is  used  in  a  double  sense. 
The  Am.  Com.  omit  the  marginal  rendering  'soul;'  for  the  reasons,  see 
on  chap.  9 :  24.  Some  of  the  terms  here  used  are  peculiar  to  Luke. 
The  reference  to  the  coming  of  the  Son  of  man  and  the  trial  which  pre- 
cede, has  led  to  two  views  of  this  verse  :  (1.)  The  seeking  to  gain,  takes 
place  throughout  the  preceding  life,  and  the  loss  at  the  final  catastrophe. 


17:31-37.]  LUKE  XVII.  259 

34  it.  I  say  unto  you,  In  that  night  there  shall  be  two 
men  on  one  bed ;  the  one  shall  be  taken,  and  the  other 

35  shall  be  left.  There  shall  be  two  women  grinding  to- 
gether; the  one  shall  be  taken,  and  the  other  shall  be 

37  left.1  And  they  answering  say  unto  him,  Where, 
Lord  ?  And  he  said  unto  them,  Where  the  body  isy 
thither  will  the  2 eagles  also  be  gathered  together. 

1  Some  ancient  authorities  add  ver.  36.     There  shall  be  two  men  in  the  field ;  the  one 
shall  be  taken,  ad  the  other  shall  be  left.         2  Or,  vultures. 

(2.)  The  seeking  to  gain,  takes  places  at  the  catastrophe,  and  the  loss 
at  the  decisive  moment  of  the  coming  Christ.  Matt.  10:  39,  which 
refers  to  the  whole  previous  life,  favors  the  former  view. — Whoso- 
ever shall  lose  his  life,  *'.  e.,  shall  not  count  his  life  clear  to  him  in 
comparison  with  Christ. — Will  preserve,  or,  'quicken,'  it.  The 
word  is  derived  from  animal  parturition,  as  if  the  events  of  that  day- 
were  represented  as  the  pangs  of  travail  resulting  in  the  new  and  glori- 
ous life  of  the  believer.  Comp.  Matt.  24:  8.  In  this  part  of  the  verse, 
also,  the  reference  to  the  whole  preceding  life  seems  mere  appropriate. 

Ver.  34.  I  say  unto  you.  Solemn  introduction. — In  that  night. 
Night  is  the  time  of  surprise  and  terror,  and  the  return  of  the  Lord  hnd 
already  been  set  forth  figuratively  as  occurring  at  night  (chap.  12:  35— 
39);  but  ver.  35  refers  to  the  day-time. — Two  men  on  one  bed. 
Peculiar  to  Luke.  Illustrating  the  separation  of  those  previously  closely 
associated  together.  Husband  and  wife  are  not  referred  to,  however. 
There  will  be  a  separation  between  the  faithful  and  the  unfaithful,  as 
well  as  a  gathering  of  the  elect  out  of  the  world.  This  illustration  gives 
prominence  to  the  former  idea,  the  next  to  the  latter. 

Ver.  35.  Two  women,  etc.  The  hand-mills  then  in  use  frequently 
required  the  labor  of  two  women.  Such  mills  are  still  seen  in  Pales- 
tine. 

Ver.  36  is  omitted  by  the  best  manuscript  authorities,  and  was  pro- 
bably- in«erted  from  Matt.  24:  40.  The  presence  of  the  verse  in  the 
Latin  and  Syriac  versions  justifies,  however,  the  marginal  note  of 
the  R.  V. 

Ver.  37.  Where,  Lord  ?  The  Pharisees  had  inquired  in  regard 
to  the  time ;  the  disciples  ask  about  the  place,  with  special  reference  to 
the  separation  just  spoken  of.  They  did  not  understand  its  univer- 
sality. The  answer  of  our  Lord  :  where  the  body  is,  etc.,  proclaims 
this  universality.  '  Men  ask  where  these  judgments  fall,  and  the  answer 
is  that  they  fall  wherever  they  are  needed'  (Plumptre).  In  Matt.  24: 
28,  we  find  precisely  the  same  thought,  'carcass'  being  substituted  for 
'body.'  There,  however,  a  reference  to  the  destruction  of  Jerusalem 
is  probably  included  ;  here  the  second  coming  of  Christ  alone  is  spoken 
of.  The  principle  is  general.  Various  fanciful  interpretations  have 
been  suggested. 


260  LUKE  XVIII.  [18:  1-4. 

Chapter  18 :  1-4. 
Two  Parables  Respecting  Prayer. 
18:1     And  he  spake  a  parable  unto  them  to  the  end  that 
they  ought  always  to  pray,  and  not  to  faint ;  saying, 

2  There  was  in  a  eity  a  judge,  which  feared  not  God,  and 

3  regarded  not  man  :  and  there  was  a  widow  in  that  city ; 
and  she  came  oft  unto  him,  saying,  *  Avenge  me  of 

4  mine  adversary.     And  he  would  not  for  a  while  :  but 
afterward  he  said  within  himself,  Though  I  fear  not 

*Or,  Do  ine  justice  of:  and  so  in  ver.  5,  7,  8. 

Tivo  Parables  Respecting  Prayer,  vers.  1-14. 
Peculiar  to  Luke.  This  paragraph  belongs  to  the  same  period  as  the  preceding  one ; 
the  first  parable  has  a  close  connection  of  thought  with  the  predictions  concerning  the 
coming  of  the  Son  of  man,  while  the  second  seems  to  have  immediately  followed.  The 
two  constitute,  as  it  were,  a  complete  whole.  '  In  order  to  end  like  the  widow,  one 
must  have  begun  like  the  publican  ;  and  in  order  to  act  as  recklessly  of  conscience  as 
the  Judge,  on'»  must  have  the  heart  of  a  Pharisee  in  his  bosom  '  (Van  Oosterzee).  The 
first  parable  bears  a  resemblance  to  that  of  the  unjust  steward  (16:  1-13),  and  like  it 
was  addressed  to  the  disciples  ,  the  second  to  that  of  the  prodigal  son  (15  :  11-32;.  being 
also  addressed  to  a  wider  circle. 

Ver.  1.  Unto  them,  i.  e.,  the  disciples. — To  the  end,  not  in  order 
that,  but  to  show,  that  they  (the  disciples)  ought  always  to  pray. 
Comp.  1  Thess.  5:17:  'Pray  without  ceasing.'  The  latter  refers  to  the 
believer's  prevailing  frame  of  mind  ;  this,  to  unwearied  petition  for  the 
same  object  believed  to  be  in  accordance  with  God's  will.  It  shows  the 
conflict  of  prayer  in  the  distressed  and  suffering  disciple. — Not  to 
faint,  not  to  be  discouraged.  The  danger  of  discouragement  arises 
from  the  delay  in  receiving  an  answer,  while  the  '  adversary '  continues 
to  harass. 

Ver.  2.  In  a  city  a  judge.  The  ordinary  municipal  judge,  ap- 
pointed in  accordance  with  Deut.  16:  18. — "Which  feared  not  God, 
and  regarded  not  man.  The  expression  is  not  an  uncommon  des- 
ignation of  an  unprincipled  and  reckless  person.  Religious  motives 
and  even  social  influences  set  no  check  to  his  selfish  recklessness. 

Ver.  3.  A  widow  in  that  city.  The  Old  Testament  specially 
demanded  judicial  protection  for  widows.  The  suitor  may  represent 
the  Church. — Avenge  me  of  my  adversary.  The  justice  of  her 
cause  is  implied  throughout.  She  does  more  than  ask  for  a  decision  in 
her  favor,  she  demands  protection  and  requital.  The  Church  of  Christ, 
persecuted  for  ages,  should  proffer  this  request  to  God  alone. 

Ver.  4.  For  a  while.  Not  necessarily,  for  a  long  time. — He  said 
within  himself,  etc.  This  soliloquy  reveals  the  utterly  abandoned 
character  of  the  man :  he  was  not  ashamed  of  his  own  recklessness. 


13 :  5-8.]  LUKE  XVIII.  261 

5  God,  nor  regard  man ;  yet  because  this  widow  troubleth 
me,  I  will  avenge  her,  lest  she  *wear  me  out  by  her 

6  continual  coming.*     And  the  Lord  said,  Hear  what 

7  2the  unrighteous  judge  saith.  And  shall  not  God 
avenge  his  elect,  which  cry  to  him  day  and  night,  and 

8  he  is  long-suffering  over  them  ?  I  say  unto  you,  that 
he  will  avenge  them  speedily.  Howbeit  when  the 
Son  of  man  cometh,  shall  he  find  3 faith  on  the  earth? 

1  Gr.  bruise.  *  Or,  lest  at  last  by  her  coming  she  wear  me  out. — Am.  Com. 

2  Gr.  the  judge  of  unrighteousness.    -  3  Or,  the  faith. 

Ver.  5.  Because  this  widow  troubleth  mc.  lie  is  willing  to 
give  justice,  though  for  a  very  unjust  reason.  Even  from  such  a  man 
importunity  can  gain  its  end  ;  from  her  conduct  hitherto  he  infers  that 
she  will  persist  and  trouble  him  yet  more. —  She  .  .  .  wear  me  out. 
The  literal  meaning  is :  'lest  she  smite  me  in  the  face,'  beat  my  face 
black  and  blue.  This  is  to  be  taken,  not  literally,  but  figuratively,  as 
setting  forth  the  troublesome  effects  of  a  woman's  incessant  demands, 
worrying  into  compliance  one  who  feared  not  God  and  regarded  not 
man.  Our  Lord  drew  His  illustrations,  not  from  ideal  characters,  but 
from  people  whom  He  saw  about  Him.  The  rendering  of  the  Am.  Com. 
is  more  in  accordance  with  the  exact  force  of  the  original,  and  places 
proper  emphasis  on  the  phrase  'at  last;'  'continual'  does  not  suggest 
the  full  meaning. 

Ver.  6.  The  unjust  judge,  lit.,  '  the  judge  of  unrighteousness.' 
This  is  emphatic,  to  lead  to  the  conclusion  in  ver.  7. 

Ver.  7.  And  shall  not  God,  etc.  Much  more  then,  since  God 
is  not  an  unjust  judge,  since  the  widow  is  not  a  forsaken  one,  but  His 
elect,  will  He  hear  importunate  prayer.  While  this  is  applicable  in  a 
certain  measure  to  every  individual  Christian,  and  to  all  bodies  of 
Christians  in  every  age,  the  main  application  is  to  the  elect  as  a  collec- 
tive body,  to  the  final  release  from  her  days  of  sorrow  at  the  return  of 
the  Lord. — Which  cty  to  him  day  and  night.  An  exhortation 
to  importunate  prayer,  as  well  as  a  prediction  that  God's  elect  will  not 
fail  to  offer  it. — And  he  is  long-suffering  over  them.  This  may 
be  interpreted  in  several  ways.  (1)  Though  He  is  long-suffering 
(towards  their  enemies)  on  their  behalf,  or  in  their  case,  (2)  And  He 
is  long-suffering  toward  them  (i.  e.,  His  elect).  (3)  As  a  separate 
question  :  Is  He  wont  to  delay  in  their  case?  The  first  seems  prefera- 
ble. The  second  only  repeats  the  former  part  of  the  verse;  and  the 
last  seems  inappropriate,  since  it  denies  the  delay  which  our  Lord 
assumes.  'Them'  refers  to  the  elect;  but  'long-suffering,'  in  the 
Bible,  usually  refers  to  a  withholding  of  punishment. 

Ver.  8.  I  say  unto  you.  Our  Lord  answers  His  own  question. — 
He  will  avenge  tbem  speedily.  Not  suddenly,  but  quickly.  If 
ver.  7  be  explained :  Is  it  His  way  to  delay  in  their  case  ?  then  this  is 


2G2  LUKE  XVII I.  [18:9-11. 

9      And  he  spake  also  this  parable  unto  certain  which 
trusted   in  themselves  that  they  were  righteous,  and 

10  set  l  all  others  at  nought :  Two  men  went  up  into  the 
temple  to  pray ;  the  one  a  Pharisee,  and  the  other  a 

11  publican.     The  Pharisee  stood  and  prayed  thus  with 
himself,  God,  I  thank  thee,  that  I  am  not  as  the  rest 

1  Gr.  the  rest. 

the  expected  negative  reply.  But  the  avenging  belongs  to  the  coming 
of  the  Son  of  man,  which  is  still  future  after  eighteen  centuries.  How- 
ever long  delayed  in  man's  estimation,  the  day  of  the  Lord  will 
'quickly'  come,  as  God  regards  it.  Both  ideas  are  ever  conjoined  in 
the  New  Testament  to  combine  the  lessons  of  patience  and  hope. — 
When  the  Son  of  man  cometh.  The  second  coming  of  Christ  is 
evidently  meant. — Shall  he  find  faith  on  the  earth?  The  mar- 
ginal rendering  of  the  R.  V.,  'the  faith,'  is  literal.  But  it  should  not 
be  understood  as  referring  to  an  objective  creed.  Nor  is  it  implied 
that  there  will  be  no  faith  at  that  time,  but  only  that  it  is  doubtful 
whether  the  faith  spoken  of  will  continue  until  that  time.  "What  faith 
dees  our  Lord  mean  ?  If  He  means  saving  faith  in  Himself,  then  the 
question  points  not  only  to  the  speedy  falling  away  of  many  who  heard 
Him  then,  but  also  to  the  great  apostacy  which  will  precede  His  coming 
(2  Thess.  2:  3).  But  it  is  more  probable  that  He  refers  to  the  kind  of 
faith  set  forth  in  the  parable:  faith  which  endures  in  importunate 
prayer.  The  question  then  implies  that  the  trials  of  the  faith  and 
patience  of  the  Church  during  the  Lord's  delay  will  be  so  great  as  to 
make  it  doubtful  whether  such  importunity  for  the  Lord's  return  will 
be  the  rule  in  the  day  of  His  appearing.  This  view  does  not  encourage 
the  over-gloomy  view  that  the  day  of  Christ's  triumph  will  be  when 
His  people  have  become  very  few  in  number.  On  the  other  hand,  it 
agrees  with  the  representations  repeatedly  made,  that  the  coming  will 
be  an  unexpected  one  even  to  real  believers.  The  special  form  of  faith 
which  will  be  lacking  is  faith  in  the  return  of  the  Lord  as  evidenced 
by  importunate  prayer  for  the  hastening  of  that  event. 

Ver.  9.  This  parable.  The  parable  consists  in  this,  that  the  two 
persons  represent  two  classes. —Unto  certain.  To  them,  not  con- 
cerning them,  hence  they  were  probably  not  Pharisees. — Which 
trusted  in  themselves  ....  and  set  all  others  at  nought. 
They  were  Pharisaical  at  heart,  though  not  belonging  to  that  party. 
They  represent  a  numerous  class.  The  setting  the  rest  at  nought  is  a 
consequence  of  self-righteousness. 

Ver.  10.  Two  men  went  up  into  the  temple  to  pray.  The 
temple  was  on  an  elevation.  Since  the  Passover  was  approaching,  and 
some  of  His  hearers  were  probably  on  their  way  to  Jerusalem  to  wor- 
ship in  the  temple,  the  reference  is  very  apt. 

Ver.  11.     The   Pharisee  stood.     The  publican  also  stood  ;  but 


18 :  12,  13.]  LUKE  XVIII.  2G3 

of  men,  extortioners,  unjust,  adulterers,  or  even  as  this 

12  publican.     I  fast  twice  in  the  week;  I  give  tithes  of 

13  all  that  I  get.  But  the  publican,  standing  afar  off, 
would  not  lift  up  so  much  as  his  eyes  unto  heaven, 
but  smote  his  breast,  saying,  God,  l  be  merciful  to  me 

1  Or,  be  propitiated. 

the  word  here  used  implies  that  the  Pharisee  took  a  position  of  confi- 
dence, a  conspicuous  one  at  all  events  (corap.  Matt.  6:  5). — Prayed 
thus  with  himself,  i.  e.,  to  himself,  not  orally,  since  he  would 
hardly  venture  to  speak  thus.  But  the  phrase  doubtless  alludes  to  the 
fact  that  his  prayer  was  not  really  a  communing  with  God,  but  a  com- 
muning with  himself. — God,  I  thank  thee.  He  did  not  thank  God, 
but  boasted.  It  is  possible  to  thank  God  for  what  we  do  and  become 
more  than  others  (1  Cor.  15:  9,  10) ;  but  such  a  thanksgiving  springs 
out  of  the  most  profound  humility. — Not  as  the  rest  of  men. 
Self-righteousness  sets  at  nougbt,  not  'others,'  but  'the  rest  of  men;' 
as  if  no  one  else  could  be  so  acceptable  to  God.  The  Pharisee  then 
subdivides  the  rest  of  men  into  classes:  extortioners,  unjust  (in 
the  restricted  sense  of  those  who  act  unjustly,  illegally),  adulterers 
(to  be  taken  literally),  or  even  as  this  publican.  'Even'  is  con- 
temptuous ;  it  does  not  imply  that  he  considered  the  publican  as  less 
unworthy  than  the  other  classes.  The  thanksgiving  was  not  for  free- 
dom from  these  sins,  but  for  his  superiority  to  sinners  ;  and  he  intro- 
duces the  concrete  and  actual  sinner  (the  publican). 

Ver.  12.  I  fast  twice  in  the  week.  His  acts,  he  affirms,  sur- 
pass the  requirements  of  God's  law.  But  one  fast  was  commanded  in 
the  law,  namely,  on  the  great  day  of  atonement  (Lev.  16:  29;  Num. 
29:  7).  These  were  therefore  private  fasts.  Mondays  and  Thursdays 
were  the  usual  fast  days. — I  give  tithes  of  all  that  I  get;  not  of 
what  he  possessed,  but  of  what  he  gained.  The  law  required  tithes 
only  of  the  fruits  of  the  field,  flocks,  and  herds  (Lev.  27 :  30;  Num.  18: 
21;  Deut.  14:  22;  comp.  however,  Gen.  14:  20;  28:  22).  This  gain, 
he  felt,  was  due  to  his  own  prudence,  and  yet  he  says,  I  give  God  more 
than  He  claims  in  the  law.  It  is  easier  to  see  the  folly  of  the  Phari- 
see's prayer  than  to  cease  offering  it  ourselves. 

Ver.  13.  Standing.  Simply  standing,  not  putting  himself  into  an 
attitude  or  position. — Afar  off.  Probably,  from  the  sanctuary,  thus 
indicating  his  humility  before  God.  Possibly,  too,  from  the  Pharisee, 
thus  indicating  that  he  did  not  deem  himself  as  other  men,  but  morally 
below  them.  Still  he  was  not  thinking  much  of  others  ;  the  matter  was 
between  him  and  God  alone. — Would  not  lift  up,  etc.  This  hints 
that  the  Pharisee  had  done  so,  doubtless  lifting  up  his  hands  also,  «as 
was  the  custom. — Smote  upon  his  breast.  The  usual  gesture  of 
sorrow. — God  be  merciful,  or,  'be  propitiated,'  addressed  to  God, 
not  an  ejaculation. — To  me  a  sinner.     Lit.,  'the  sinner.'     There  is 


204  LUKE  XVIII.  [18 :  14,  15. 

14  *a  sinner.  I  say  unto  you,  This  man  went  down  to 
his  house  justified  rather  than  the  other:  for  every 
one  that  exalteth  himself  shall  be  humbled;  but  he 
that  humbleth  himself  shall  be  exalted. 

CiiArTER  18:  15-17. 
Our  Lord  Blesses  Babes. 

15  And  they  brought*  unto  him  also  their  babes,  that 
he  should  touch  them :  but  when  the  disciples  saw  it* 

1  Or,  the  tinner.  *  For  brought  read  were  bringing. — Am.  Com. 

no  comparison  with  others.  He  thinks  of  himself  as  though  he  were 
the  great  and  only  sinner.  As  the  Pharisee  proudly  gave  thanks,  the 
publican  humbly  petitions,  and  for  the  one  thing  he  most  needs.  How 
God  can  be  merciful  to  sinners  is  not  declared  here,  since  Christ  had 
not  yet  died  for  sinners.  This  petition  is  the  only  one  a  sinner  can 
offer  or  may  offer,  but  it  may  and  can  be  answered  only  for  Christ's  sake. 
Vcr.  14.  I  say  unto  you.  Solemn  application. — This  man,  the 
publican,  went  down  to  his  house,  returned  home,  justified,  i.  c, 
accepted  by  God  as  righteous,  in  the  very  sense  in  which  Paul  uses  the 
word  in  his  Epistles,  that  to  the  Romans  being  an  extended  commen- 
tary on  this  statement.  Our  Lord  implies  that  the  publican's  prayer 
was  answered,  that  God  was  merciful  to  this  sinner,  and  this  is  pre- 
cisely what  is  meant  by  justification,  namely,  God's  forgiving  our  sins 
and  accepting  us  as  righteous. —  Rather  than  the  other.  Our  Lord 
is  very  forbearing  in  His  judgment  on  the  Pharisee.  But  He  certainly 
means  that  the  latter  was  not  justified,  for  he  had  not  asked  for  this  — 
For.  A  general  statement,  often  repeated  by  our  Lord  (chap.  14:  11 ; 
Matt.  23:  12),  gives  the  reason  for  what  had  been  said  of  the  two  men. 
— Every  one  that  exalteth  himself,  as  this  Pharisee  did  in  his 
self-righteousness,  shall  be  humbled,  by  God,  who  does  not  justify 
such :  but  he  that  humbleth  himself,  as  the  publican  did,  shall 
be  exalted,  by  God,  who  hears  and  answers  the  prayer.  That  an- 
swer was  justification;  hence,  on  the  great  principle  so  often  set  forth, 
the  publican  went  down  to  his  house  justified  rather  than  the  other. 
The  Pharisee,  though  previously  a  more  moral  man  than  the  other, 
failed  to  be  justified,  not  because  he  was  more  moral,  but  because  he  was 
self-righteous;  the  publican,  the  worse  man  of  the  two,  was  justified, 
not  because  he  teas  worse,  but  because  he  was  a  humble  penitent.  Of 
the  future  course  of  the  two  men  our  Lord  has  no  occasion  to  speak ; 
but  Christ  came  to  make  men  really  holy,  as  well  as  to  provide  for  their 
justification;  the  one  being  indissolubly  connected  with  the  other. 
Hence  the  future  of  such  a  one  as  this  publican  is  not  uncertain. 

Our  Lord  Blesses  Babes,  vers.  15-17. 
Parallel  passages:  Matt.  19:  13-15;  Mark  10:  13-1G.     From  this  point  on  Luke's  ac- 


J8:  10,  17.]  LUKE  XVIII.  205 

16  they  rebuked  them.  But  Jesus  called  them  unto  him, 
saying,  Suffer  the  little  children  to  come  unto  me,  and 
forbid  them  not :  for  of  such  is*  the  kingdom  of  God. 

17  Verily  I  say  unto  you,  Whosoever  shall  not  receive 
the  kingdom  of  God  as  a  little  child,  he  shall  in  no 
wise  enter  therein. 

*  For  of  such  is  read  to  such  belongelh. — Am.  Com. 

count  is  strictly  parallel  with  those  of  Matthew  and  Mark.  Tie  does  not,  however, 
mention  the  locality  (Pera?a).  There  is  often  a  remarkable  verbal  agreement  with  the 
account  of  Mark.  The  conversation  about  divorce,  with  which  Matthew  (19:1-12) 
and  Mark  (10:  2-12)  begin  their  account  of  the  Peraian  discourses,  is  omitted  here. 

Ver.  15.  They  brought  (were  bringing).  That  the  parents  are 
meant  appears  from  the  more  exact  phrase  Luke  uses  :  also  (or, '  even ' ) 
their  babes  should  touch  them.  Matthew:  'lay  his  hands  on 
them,  and  pray.'  As  Jesus  healed  by  the  laying-on  of  hands,  this  was 
a  recognition  of  His  power  to  bless  the  children,  and  also  of  their  need 
of  such  a  blessing. — When  the  disciptes  saw  it,  they  rebuked 
them.  We  learn  from  the  other  accounts  that  they  had  been  engaged 
in  an  interesting  discussion  about  marriage,  and  they  did  not  wish  to 
be  interrupted.  It  has  often  happened  since  then  that  theories  about 
household  relations  have  interfered  between  little  children  and  Jesus 
their  Saviour.  Mark  mentions  the  great  displeasure  of  our  Lord  at  this 
conduct  of  the  disciples. 

Ver.  16.  Called  them  unto  him.  He  called  the  infants,  but 
they  could  only  obey  when  brought  by  their  parents.  This  point  is 
significant. — Suffer  the  little  children.  'The'  occurs  in  all  the 
accounts  (the  A.  V.  omits  it  here),  pointing  to  children  as  a  class. 
'Suffer'  indicates  that  believing  parents  would  naturally  desire  to  bring 
their  children. — Forbid  them  not.  Referring  to  what  the  disciples 
had  done;  too  many  have  repeated  their  mistake. — For  of  such  is  (to 
such  belongeth)  the  kingdom  of  God.  A  plain  intimation  that 
children  may  be  Christians,  and  that  heaven  is  full  of  such.  Probably 
a  majority  of  the  redeemed  are  taken  home  to  Christ  in  infancy.  But 
Matt.  18,  and  ver.  17  here,  point  to  a  wider  application.  Actual  chil- 
dren are  in  the  kingdom  ;  but  all  in  it  are  of  a  childlike  spirit.  So  that 
only  to  'such,'  whether  in  years  or  spirit,  'belongeth  the  kingdom  of 
God.'     See  further  on  Mark  10:  14. 

Ver.  17.  Whosoever  shall  not  receive,  etc.  So  Mark,  but 
Matthew  inserts  it  elsewhere,  in  answer  to  a  question  as  to  who  should 
be  greatest  in  the  kingdom  of  heaven.  Here  the  application  differs  but 
slightly,  since  the  disciples  were  now  rebuked  for  conduct  which  im- 
plied that  they  thought  themselves  greater  in  the  kingdom  than  the 
babes  who  had  been  brought. — As  a  little  child.  The  point  of  like- 
ness is  not  innocence,  but  humble  dependence  (compare  Matt.  18:  4). 


2g6  luke  xviii.  [18 :  18-20. 

Chapter  18:  18-30. 
The  Jiicli  Ruler,  and  the  Discourse  on  Riches. 

18  And  a  certain  ruler  asked  him,  saying,  Good  ]Mas- 

19  ter,  what  shall  I  do  to  inherit  eternal  life  ?  And  Jesus 
said  unto  him,  Why  callest  thou  me  good?   none  is 

20  good,  save  one,  even  God.  Thou  knowest  the  com- 
mandments, Do  not  commit  adultery,  Do  not  kill,  Do 
not  steal,  Do  not  bear  false  witness,  Honour  thy  father 

1  Or,  Teacher. 

— Shall  in  no  wise  enter  therein.  This  disposition  is  therefore 
essential.  The  parable  of  the  publican  emphasized  the  penitence  of 
those  whom  the  Lord  receives;  this  points  out  the  trustful  dependence 
of  those  who  receive  the  Lord.  They  are  but  two  sides  of  the  same 
thing.  Mark  (10:  16)  tells  us  how  our  Lord  received  the  children: 
'  He  took  them  in  His  arms  and  blessed  them,  laying  His  hands  upon 
them.'  m 

The  Rich  Ruhr,  and  the  Discourse  on  Riches,  vers.  18-30. 

Parallel  passages:  Matt.  19:  10-30;  Mark  10:  17-30.  The  narrative  of  Luke  closely 
resembles  that  of  Mark,  but  is  briefer.  '  Scarcely  do  the  children  retire  from  the  hal- 
lowed scene,  when  a  rich  young  man  enters,  who,  only  for  the  reason  that  he  is  lack- 
ing in  childlike  humility,  does  not  find  the  entrance  to  the  kingdom  of  heaven '  (Van 
Oosterzee). 

Ver.  18.  A  certain  ruler.  Peculiar  to  Luke.  Matthew  tells  us 
he  was  a  young  man,  and  Mark  that  he  ran  to  Jesus.  He  is  not  to  be 
confounded  with  the  lawyer  (chap.  10:  25),  who  asked  the  same  ques- 
tion, nor  with  the  other  lawyer  who  questioned  our  Lord  in  the  temple 
(Matt,  22:  35-40).— Good  Master,  what  shall  I  do  ?  So  Mark; 
but  the  correct  text  in  Matthew  is:  'Master,  what  good  thing,'  etc. 
Farrar  finds  in  the  address  a  tone  of  patronage.  On  the  question, 
comp.  chap.  10:  25,  etc. 

Ver.  19.  Why  callest  thou  me  good?  etc.  Comp.  the  varia- 
tion in  Matt.  19:  17.  Here,  as  in  Mark,  the  answer  is  addressed  to 
one  side  of  the  ruler's  mistake.  But  he  was  wrong  as  to  both  the  na- 
ture of  goodness  and  the  nature  of  God ;  otherwise  he  could  not  have 
thought  of  earning  eternal  life.  Our  Lord  would  lead  him  up  to  a 
better  conception.  'To  take  the  law  in  thorough  earnest,  is  the  true 
way  to  come  to  Christ'  (Gess).  The  whole  answer  is  against  every 
notion  that  Christ's  religion  is  merely  philanthropy:  it  does  nothing 
for  us,  if  it  does  not  lead  us  in  faith  to  a  personal  God  as  the  supreme 
good. 

Ver.  20.  Thou  knowest  the  commandments,  etc.  Matthew 
is  fuller  here.     The  order  of  Luke  in  specifying  the  commandments,  is 


18:  21-25.]  LUKE  XVIII.  267 

21  and  mother.     And  he  said,  All  these  things  have  I 

22  observed  from  my  youth'  up.  And  when  Jesus  heard 
it,  he  said  unto  him,  One  thing  thou  lackest  yet:  sell 
all  that  thou  hast,  and  distribute  unto  the  poor,  and 
thou  shalt  have  treasure  in  heaven :  and  come,  follow 

23  me.     But  when  he  heard  these  things,  he  became  ex- 

24  oeeding  sorrowful ;  for  he  was  very  rich.  And  Jesus 
seeing;  him  said,  Plow  hardly  shall  they  that  have  riches 

25  enter  into  the  kingdom  of  God!  For  it  is  easier  for  a 
camel  to  enter  in  through  a  needle's  eye,  than  for  a 

peculiar.  The  second  table  is  selected,  since  our  Lord  would  meet  the 
young  man  on  his  own  ground,  and  show  him  that  duties  to  men  are 
not  fully  met,  except  under  the  impulse  of  supreme  devotion  to  God, 
which  is  now  expressed  in  following  Christ  (ver.  22). 

Ver.  21.  All  these  things,  etc.  'He  had  come  seeking  some 
great  thing  to  satisfy  his  lofty  aspirations  after  eternal  life.  He  finds 
himself  re-taught  the  lessons  of  childhood,  sent  back  as  it  were  to  a 
lower  form  in  the  school  of  holiness'  (Plumptre). 

Ver.  22.  And  when  Jesus  heard  it.  Here  Mark  gives  a  graphic 
touch:  'And  Jesus  looking  upon  him  loved  him.' — One  thing  thou 
lackest  yet.  Judged  from  his  own  point  of  view,  one  duty  was  as 
yet  undone.  Our  Lord  proposes  this  as  a  test,  to  show  that  the  entire 
obedience  was  imperfect. — Sell  all  that  thou  hast.  In  his  case 
wealth  was  the  hindrance;  in  another  case  it  might  be  something  else. 
All  we  have  belongs  to  Christ,  and  we  hold  it  aright  only  when  it  is 
subordinate  to  Him.  Hence  the  command  is  not  literally  applicable 
to  all.  The  gospel  is  here  put  in  legal  form  to  reach  the  legalistic 
young  man's  conscience. — Distribute  unto  the  poor,  and  thou 
shalt  have  treasure  in  heaven.  That  eternal  life  is  not  bought  by 
a  literal  obedience  to  this  precept,  appears  from  1  Cor.  13:  3. — Come, 
follow  me.  The  final  test:  Christ  ought  to  be  supreme,  and  if  He  is 
supreme  we  will  leave  all,  if  necessary,  to  follow  Him. 

Ver.  23. — He  became  exceeding  sorrowful;  for  he  was 
very  rich.  Mark  is  more  graphic.  '  His  countenance  fell  .  .  .  and 
he  went  away  sorrowful.'  He  saw  the  hindrance,  but  was  unwilling 
to  remove  it.  He  kept  hold  on  his  wealth  and  left  Christ,  as  many  a 
lovely  young  man  has  done. 

Ver.  24.  How  hardly,  i.  e.,  'with  what  difficulty.' — They  that 
have  riches,  etc.  The  account  of  Mark  shows  that  this  means  those 
'that  trust  in  riches,'  but  possession  readily  leads  to  such  trust;  the 
strong  desire  for  wealth  is  already  a  trusting  in  riches. 

Ver.  25.  For  it  is  easier  for  a  camel,  etc.  A  strong  expres- 
sion for  impossibility.  Evidently  it  was  thus  understood  by  the  disci- 
ples (vers.  2G,  27).     Nothing  is  gained  by  explaining  a  needle's  eye 


2G8  LUKE  XVIII.  [18:  20-30. 

26  rich  man  to  enter  into  the   kingdom   of  God.     And 
2';  they  that  heard  it  said,  Then  who  can  be  saved  ?     But 
lie  said,  The  things  which  arc  impossible  with  men  are 
28  possible  with  God.     And  Peter  said,  Lo,  wo  have  left 
2fi  'our  own,  and  followed  thee.     And  he  said  unto  them, 
Verily  I  say  unto  you,  There  is  no  man  that  hath  left 
house,  or  wife,  or  brethren,  or  parents,  or  children,  for 
30  the  kingdom  of  God's  sake,  who  shall  not  receive  mani- 
fold more  in  this  time,  and  in  the  2  world  to  come  eter- 
nal life. 

1  Or,  our  own  homes.  2  Or,  age. 

as  meaning  the  narrow  gate  for  foot-passengers,  at  the  side  of  the 
larger  gates  of  Eastern  cities. 

Ver.  26.  TUen  who  can  be  saved?  The  change  of  order  in 
the  R.  V.  represents  a  peculiarity  of  the  Greek,  which  is  literally: 
'and  who  can  be  saved?'  '  Here  once  more  we  catch  the  echo  of  sigh- 
ing despair  caused  in  the  minds  of  the  still  immature  Apostles  by  some 
of  our  Lord's  harder  sayings'  (Farrar). 

Ver.  27.  The  things  which  are  impossible  with  men,  etc. 
Hence  God's  grace  can  save  a  rich  man  despite  the  peculiar  difficulty, 
for  God's  grace  is  needed  to  save  any  man.  'Thus  Jesus  in  the  twink- 
ling of  an  eye  lifts  the  minds  of  his  hearers  from  human  works,  of  which 
alone  the  young  man  was  thinking,  to  that  divine  work  of  radical  regen- 
eration which  proceeds  from  the  One  who  alone  is  good,  and  of  which 
Jesus  is  alone  the  instrument'  (Godet).  The  lesson  is:  Trust  in  Al- 
mighty God,  not  in  uncertain  riches. 

Ver.  28.  Lo,  we  have  left  our  own,  and  followed  thee. 
The  form  Luke  gives  is  peculiar,  but  the  thought  is  the  same,  namely, 
'  Have  we  stood  the  test  ?  What  shall  we  have  ?'  There  was  probably 
in  the  mind  of  Peter  an  expectation  of  pre-eminence ;  comp.  the  parable 
which  follows  in  Matt.  20:  1-16. 

Ver.  29.  There  is  no  man  that  bath  left,  etc.  Luke's  report 
has  some  peculiarities.  There  is  no  mention  of  'lands:'  wife  occurs 
only  here,  though  some  authorities  insert  it  in  the  parallel  passages. — 
Or  parents.  This  is  peculiar  to  Luke,  as  is  also  the  phrase:  for  the 
kingdom  of  God's  sake.  There  are  variations  in  the  order,  but 
the  text  followed  by  the  R.  V.  is  well  supported.  This  motive  is  not 
hope  of  ultimate  reward,  but  self-denial  for  Christ's  sake. 

Ver.  30.  Who  shall  not  receive  (a  stronger  word  than  in  the 
parallel  accounts),  etc.  Mark  is  most  full  in  his  report  of  this  promise, 
but  Mntthew  (19:  28)  inserts  another  specific  promise  to  the  Twelve. — 
Manifold  more.  Matthew  and  Mark :  '  a  hundred  fold.'  The  spirit- 
ual fellowship  and  possessions  of  self-denying  Christians  are  indeed 
'manifold  more  in  this  time'  than  all  the  earthly  ties  and  goods  they 


IS :  31-34.]  LUKE  XVIII.  269 

Chapter  18:  31-34. 
TJie  Fuller  Prediction  of  our  Lord's  Passion. 

31  And  he  took  unto  him  the  twelve,  aiid  said  unto  them, 
Behold,  we  go  up  to  Jerusalem,  and  all  the  things  that 
are  written   lby  the  prophets  shall   be  accomplished 

32  imtfc  the  Son  of  man.  For  he  shall  be  delivered  up 
unto  the  Gentiles,  and  shall  be  mocked,  and  shamefully 

33  entreated,  and  spit  upon :  and  they  shall  scourge  and 

34  kill  him:  and  the  third  day  he  shall  rise  again.  And 
they  understood  none  of  these  things ;  and  this  saying 
was  hid  from  them,  and  they  perceived  not  the  things 
that  were  said. 

1  Or,  through. 

can  relinquish.  The  promise  has  been  made  good  'in  this  time,'  where 
its  fulfilment  can  be  demonstrated.  There  can  be  no  doubt  that  the 
latter  part  will  as  certainly  be  made  good. 

The  Fuller  Prediction  of  our  Lord's  Passion,  vers.  31-34. 
Parallel  passages :  Matt.  20:  17-19;  Mark  10:  32-34.  The  latter  Evangelist  gives  a 
graphic  picture  of  the  scene,  when  onr  Lord  uttered  this  '  third  '  prophecy  of  His  death. 
In  all  three  accounts  this  conversation  marks  the  final  journeying  to  Jerusalem.  The 
reference  to  the  prophets  in  ver.  31  and  the  whole  of  ver.  34  are  peculiar  to  Luke.  He 
omits  any  mention  of  the  betrayal,  which  is  distinctly  announced  by  Matthew  and  im- 
plied in  Mark's  account  Some  harmonists  place  the  raising  of  Lazarus  between  this 
paragraph  and  the  preceding  one;  but  it  seems  better  to  regard  the  narrative  as  con- 
tinuous from  chap.  17:  2 )  onward. 

Ver.  31.  And  he  took  unto  him  the  twelve.  Comp.  Mark 
10:  32.  The  Twelve  were  amazed;  the  others  were  afraid.  'Then  it 
was  that  He  beckoned  them  to  Ilim,  and  revealed  the  crowning  circum- 
stances of  horror  respecting  His  death'  (Farrar). — We  go  up  to 
Jerusalem.  An  important  point,  mentioned  in  all  the  accounts.  It 
was  the  final  journey  to  that  city. — All  the  things  that  are  writ- 
ten, etc.  Peculiar  to  Luke;  comp.  the  prominence  given  to  this  fulfil- 
ment in  chap.  24:  27,  44,  4o.— Unto  the  Son  of  man.  The  R.  V. 
gives  the  correct  sense;  this  phrase  is  connected  with  'accomplished,' 
not  with  '  written,'  ver.  32. — Delivered  up  unto  the  Geutiles. 
Here  Matthew  and  Mark  mention  the  agency  of  the  Jewish  rulers. 
The  details  are  otherwise  much  the  same  as  in  the  other  accounts,  but 
Luke  inserts  the  phrase:  shamefully  entreated. 

Ver.33.  Kill  him.  Matthew:  'to  crucify  Him.'— And  the  third 
day.  This  prediction  is  omitted  in  chap.  9:  44,  but  added  by  the  other 
Evangelists  in  each  case.  Mark,  however,  always  has  the  form:  'after 
three  days'.' 

Ver.  34.     And  they  understood  none  of  these  things.     Pccu- 


270  LUKE  XVIII.  [18:  35-37. 

Chapter  18:  35-43. 
The  Healing  of  a  Blind  Man  near  Jericho. 

35  And  it  came  to  pass,  as  he  drew  nigh  unto  Jericho, 
a  certain  blind   man   sat  by  the  way  side  begging : 

36  and  hearing  a  multitude  going  by,  he  inquire^  what 

37  this  meant.     And  they  told  him,  that  Jesus  of  Naza- 

liar  to  Luke;  Matthew  and  Mark,  however,  give  a  proof  of  the  same  fact 
in  their  account  of  the  request  of  the"*sons  of  Zebedee  immediately  after 
(Matt.  20 :  20-28 ;  Mark  10:  35-45).  The  Twelve  understood  the  words, 
but  what  was  predicted  they  did  not  understand. — Hid  from  them. 
The  cause  of  their  not  understanding  was  this  hiding,  which  was  due 
to  their  own  dullness  of  spiritual  perception,  though  in  another  view 
G-od's  agency  is  implied.  Their  spiritual  blindness  is  emphasized  by 
the  connection  with  the  healing  of  blind  Bartiruseus. 

The  Healing  of  a  Blind  Man  near  Jericho,  vers.  35-43. 

Parallel  passages:  Matt.  20 :  29-34;  Mark  10:  4G-52.  The  fomer  Evangelist  men- 
tions two  blind  men,  the  latter  but  one,  giving  his  name.  Both  insert  the  ambitious 
request  of  Salome  and  her  two  sons.  Luke's  account  agrees  more  closely  with  that 
of  Mark;  but  there  is  one  important  point  of  difference.  Luke  says:  as  He  drew 
nigh  unto  Jericho,'  but  Mark  ;  'and  they  come  to  Jericho  :  and  as  He  went  from  Jeri- 
cho '  (Matthew  only  :  '  as  they  went  out  from  Jericho  ').  It  seems  unlikely  that  there 
were  two  distinct  miracles,  and  quite  as  improbable  that  this  one  occurred  after  the 
events  recorded  in  chap.  19:  1-27  (see  ver.  28  of  that  chapter).  We  accept  the  expla- 
nation, that  the  miracle  took  place  during  an  excursion  from  Jericho  to  some  place 
in  the  neighborhood  'probably  as  they  went  out) ;  that  on  the  return  to  Jericho  the 
events  of  the  next  chapter  occurred.  At  Jericho  our  Lord  would  meet  many  of  His 
Galilscan  followers  on  the  way  to  the  Passover.  Hence  a  brief  stay  in  that  city  is  the 
more  probable.  On  the  situation  of  the  city,  comp  the  parallel  passages,  and  chap. 
10:  29.  As  there  were  two  different  sites,  the  ancient  one  and  that  occupied  in  the 
time  of  Christ  (see  Schaff's  Bible  Diet.,  p.  430),  some  have  supposed  that  Luke  refers 
to  one,  and  Matthew  and  Mark  to  the  other. 

Ver.  35.  As  he  drew  nigh  unto  Jericho.  See  above. — A 
certain  blind  man,  etc.  Mark  (correct  reading):  'The  son  of 
Tinueus,  Bartimams,  a  blind  beggar,  was  sitting  by  the  way-side.' 
The  variations  in  form  are  characteristic,  and  point  to  the  independ- 
ence of  the  Evangelists. 

Ver.  36.  And  hearing  a  multitude  going  by.  Here  again 
the  independence  of  Luke  is  evident.  'Going  by'  is  more  exact  than 
'passing  by'  (A.  V.);  comp.  ver.  37,  where  a  different  verb  occurs. — 
What  this  meant.     Peculiar  to  Luke. 

Ver.  37.  And  they  told  him.  Luke  is  here  more  detailed;  but 
the  thought  occurs  in  all  the  accounts. 


18:  38-43.1  LUKE  XVIII.  271 

♦    

38  reth  passeth  by.     And  he  cried,  saying,  Jesus,  thou 

39"  son  of  David,  have  mercy  on  me.    And  they  that  went 

before  rebuked  him,  that  he  should  hold  his  peace : 

but  he  cried  out  the  more  a  great  deal,  Thou  son  of 

40  David,  have  mercy  on  me.  And  Jesus  stood,  aud 
commanded  him  to  be  brought  unto  him :  and  when 

41  he  was  come  near,  he  asked  him,  What  wilt  thou  that 
I  should  do  unto  thee?     And  he  said,  Lord,  that  I 

42  may  receive  my  sight.-  And  Jesus  said  unto  him, 
Receive  thy  sight :  thy  faith  hath  !  made  thee  whole. 

43  And  immediately  he  received  his  sight,  and  followed 
him,  glorifying  God :  and  all  the  people,  when  they 
saw  it,  gave  praise  unto  God. 

1  Or,  saved  thee. 

Ver.  38.  Cried,  saying,  Jesus,  thou  son  of  David,  etc.  Un- 
doubtedly a  recognition  of  Jesus  £S  the  Messiah. — Have  mercy  on 
me.     The  Greek  form  has  been  incorporated  into  many  liturgies. 

Ver.  39.  And  they  that  "went  before  rebuked  him,  etc. 
Not  for  what  he  cried,  but  for  the  'presumption  on  the  part  of  a  beggar 
in  thus  stopping  the  progress  of  so  exalted  a  personage'  (Godet).  The 
crowd  in  advance  reproved  the  blind  man,  indicating  that  our  Lord  had 
not  yet  passed  by;  peculiar  to  Luke.  The  continued  crying  out  is 
mentioned  by  all  three  Evangelists. 

Ver.  40.  And  Jesus  stood,  etc.  The  command  is  given, 
though  in  different  form  in  all  the  accounts ;  Mark,  however,  is  most 
graphic  in  the  subsequent  details:  'Be  of  good  cheer;  rise,  he  call- 
eth  thee.  And  he,  casting  away  his  garment,  sprang  up,  and  came  to 
Jesus.' 

Ver.  41.  What  wilt  thou,  etc.  'With  a  majesty  truly  royal, 
Jesus  seems  to  open  up  to  the  beggar  the  treasures  of  Divine  power' 
(Godet). 

Ver.  42.  Thy  faith  hath  made  thee  whole.  In  Mark  the 
A.  V.  has  this  rendering,  with  the  margin  'saved  thee.'  Spiritual 
healing  is  implied,  but  not  necessarily  expressed. 

Ver.  43.  And  immediately  he  received  his  sight,  and  fol- 
lowed him.  So  Matthew  and  Mark  in  different  terms. — Glorifying 
God,  etc.  'The  account  of  the  effect  of  the  miracle  on  the  blind  man 
himself,  and  on  the  people,  is  peculiar  to  St.  Luke,  and  seems  to  belong 
to  the  class  of  phenomena  which  he  loved  to  study  (chaps.  5:  25,  26; 
7:  1G:  Acts-3:  8;  14:  10,  11).'  Plumptre.  The  spiritual  experience 
of  multitudes  is  set  forth  in  this  miracle  of  bodily  healing. 


272  LUKE  XIX.  [19:  1-4. 

t ♦ 

.    Chapter  19:  1-10. 
ZacchcBus  the  Publican. 

19:1     And  he  entered  and  was  passing  through  Jericho. 

2  And  behold,  a  man  called  by  name  Zacchseus ;  and  he 

3  was  a  chief  publican,  and  he  was  rich.     And  he  sought 
to  see  Jesus  who  he  was ;  and  could  not  for  the  crowd, 

4  because  he  was  little  of  stature.     And  he  ran  on  before, 
and  climbed  up  into  a  sycomorc  tree  to  see  him  :  for  he 

Zacchseus  the  Publican,  vers.  1-10. 
Tho  incident  is  peculiar  to  Luke,  and  ia  a  proof  of  independence.  '  The  fundamental 
idea  of  Luke's  Gospel  demanded  that  tho  favor  shown  to  the  rich  publican  should  not 
be  omitted.  Matthew  and  Mark  areso  intent  upon  depicting  the  great  procession  to 
the  feast  in  its  unity,  that  they  cannot  linger  upon  another  cpisode:  such  as  that  of 
Zacchams,  in  addition  to  the  healing  of  the  blind  man.  Matthew  indeed,  being  him- 
self a  publican,  might  hesitate  through  modesty  to  record  prominently  so  manj' instances 
of  favor  shown  to  the  publicans;  and  Mark,  writing  chiefly  for  Koman  Christians, 
would  probably  prefer  to  omit  a  new  remembrance  of  the  embittered  hatred  which 
subsisted  between  the  Jews  and  the  Romans  '  (Lauge).  The  time  was  probably  Frilay, 
the  eighth  day  of  the  Jewish  nrjnth  Nisan,  one  week  before  the  crucifixion.  See  fur- 
ther on  ver.  29.  There  seems  to  have  been  no  considerable  interval  of  time  between 
this  event  and  the  public  entry  into  Jerusalem. 

Ver.  1.  And  he.  The  A.  V.  supplies  'Jesus.' — Was  passing 
th'ough  Jericho.  He  had  not  yet  passed  entirely  through,  when 
He  met  Zacchceus.  Hence  it  is  not  necessary  to  suppose  that  the  house 
of  Zaccheeus  was  outside  the  city,  on  the  way  to  Jeru-alem. 

Ver.  2.  Zacchaeus.  The  name  is  the  Hebrew  word  meaning 
'pure,'  with  a  Greek  ending  attached  to  it.  He  was  therefore  of  Jew- 
ish origin  (comp.  ver.  9). — A  chief  publican.  Probably  the  super- 
intendent of  the  ordinary  tax-gatherers.  The  practice  of  farming  out 
the  revenues  to  the  Roman  knights  encouraged  extortion.  Zacchams 
was  probably  the  chief  agent  of  the  person  who  held  the  privilege  from 
the  government.  Jericho  would  yield  considerable  revenue,  both  from 
the  balsam  produced  in  the  neighborhood,  and  from  the  important 
traffic  which  existed  between  Pera?a  and  Judrca. — And  he  was  rich. 
One  in  his  position  would  naturally  amass  wealth,  however  doubtful 
the  honesty  of  the  gains.  The  fact  is  mentioned,  not  because  it  is 
remarkable,  but  to  prepare  the  way  for  the  language  of  ver.  8. 

Ver.  3.  "Who  he  was,  or,  'which  (among  the  crowd)  was  He.' 
His  curiosity  alone  is  mentioned  here;  but  some  better  motive,  however 
ill-defined  to  himself,  undoubtedly  influenced  him.— Could  not  for 
the  crowd.  He  had  tried,  but  failed  because  of  the  crowd,  his  stat- 
ure making  it  necessary  to  get  very  near  in  order  to  see. 

Ver.  4.     Ran  on  before.     An  evidence  of  great  desire,  especially 


19:  5-7.]  LUKE  XIX.  273 

5  was  to  pass  that  way.  And  when  Jesus  came  to  the 
place,  he  looked  up,  and  said  unto  him,  Zacchaeus, 
make  haste,  and  come  down ;  for  to-day  I  must  abide 

6  at  thy  house.     And  he  made  haste,  and  came  down, 

7  and  received  him  joyfully.  And  when  they  saw  it, 
they  all  murmured,  saying,  He  is  gone  in  to  lodge 

in  a  man  of  wealth. — A  aycomore  tree.  The  R.  V.  gives  the  correct 
spelling.  In  the  Amer.  Bible  Society  editions  « sycamore '  is  substituted. 
Our  sycamore-tree  is  not  at  all  like  the  one  here  referred  to.  It  was 
the  Egyptian  fig-tree,  and  is  called  sycouiore,  which  means  'fig-mul- 
berry,' because  its  leaf  was  like  that  of  the  mulberry.  The  'sycamine 
tree'  (chap.  17:  G)  was  a  mulberry,  though  some  identify  that  with  the 
sycamore.  As  this  tree  has  low,  horizontal  branches,  it  would  be  easy 
to  climb.  '  The  fruit  is,  according  to  the  accounts  of  travellers,  pleasant 
and  well-tasting.  But  here  the  sycomore  bears  a  fruit  of  the  noblest 
and  rarest  kind,  which  is  to  ripen  for  the  refreshment  of  Jesus'  (Van 
Oosterzec). —  Was  to  pass  that  way.  This  shows  that  it  was  known 
which  way  Jesus  would  take.  Hence  the  strong  probability  that  He 
was  on  the  direct  way  to  Jerusalem. 

Ver.  5.  Looked  up,  and  said.  The  correct  reading  brings  out 
more  strikingly  the  recognition  of  Zacchteus  by  our  Lord.  The  know- 
ledge of  his  name  is  less  remarkable  than  the  knowledge  of  his  heart. 
Previous  acquaintance  is  out  of  the  question  (comp.  ver.  3).  Some 
suppose  that  the  man  well-known  in  Jericho  was  seen  by  the  crowd 
in  this  singular  position,  and  his  name  being  passed  from  mouth  to 
mouth,  sometimes  with  scorn  and  dislike,  sometimes  with  merriment, 
was  heard  by  our  Lord.  This  inserts  largely  into  the  simple  narra- 
tive, only  to  belittle  it. — To-day,  etc.  Possibly  over  night ;  but  it  is 
more  likely  that  it  was  to  be  a  mid-day  rest,  and  that  in  the  afternoon 
(Friday,  as  we  think)  our  Lord  passed  to  the  neighborhood  of  Bethany, 
where  He  supped  in  the  house  of  Simon  the  leper  after  sunset  on 
Saturday.  The  distance  was  not  too  great  for  an  afternoon's  walk. — I 
must.  In  our  Lord's  life,  especially  in  this  part  so  fully  detailed, 
every  event  was  ordered  according  to  a  Divine  plan.  This  rest  in 
Jericho  served  to  fix  the  time  of  other  events,  such  as  the  supper  in 
Bethany,  the  entrance  into  Jerusalem  (on  the  day  when  the  Paschal 
Lamb  was  set  apart  for  sacrifice),  etc.  Besides  this,  there  was  a  moral 
necessity  of  love  constraining  Him  to  stop  in  Jericho,  to  seek  and  save 
tiiis  publican,  who  had  shown  spiritual  longings.  He  paused  to  show 
mercy,  even  while  on  the  way  to  His  greatest  work  of  mercy.  Vet 
these  two  thoughts  are  but  two  sides  of  the  same  truth.  All  events 
work  out  God's  purpose  ;  but  His  purpose  is  to  save  sinners. 

Ver.  6.  Joyfully.  The  curiosity  was  not  a  vain  one;  the  presence 
and  words  of  our  Lord  had  wrought  their  appropriate  effect. 

Ver.  7.  They  all  murmured.  Scarcely  the  disciples,  but  the 
18 


274  LUKE  XIX.  [19:  8-10. 

8  with  a  man  that  is  a  sinner.  And  Zacchaeus  stood, 
and  said  unto  the  Lord,  Behold,  Lord,  the  half  of  my 
goods  I  give  to  the  poor ;  and  if  I  have  wrongfully 

9  exacted  aught  of  any  man,  I  restore  fourfold.  And 
Jesus  said  unto  him,  To-day  is  salvation  come  to  this 
house,  forasmuch  as  he  also  is   a   son   of  Abraham. 

10  For  the  Son  of  man  came  to  seek  and  to  save  that 
which  was  lost.  . 

crowd  of  Jews,  among  whom  doubtless  were  many  priests,  since  Jeri- 
cho was  a  priestly  city.— To  lodge.  Not  necessarily  to  remain  over 
night.  The  same  word  occurs  in  this  sense  in  John  1:  39;  but  the 
time  of  day  is  there  specified,  to  show  that  it  has  that  meaning. — A 
sinner.  Zacchreus,  as  a  publican,  would  be  thus  termed,  whatever 
his  character  had  been.  Especially  in  a  priestly  city  like  Jericho 
would  the  chief  publican  be  an  object  of  scorn.  But  his  own  confes- 
sion (ver.  8)  implies  that  he  deserved  the  name. 

Ver.  8.  And  Zacchaeus  stood.  The  same  word  as  in  chap.  18 : 
11.  Here  it  implies  that  he  came  forward  and  took  a  stand,  in  a  for- 
mal way,  with  joyful  decision.  This  probably  took  place  shortly  after 
our  Lord  had  entered  the  house. —The  half  of  my  goods  I  give 
to  the  poor.  It  is  improbable  that  Zacchaeus  had  already  done  so ; 
this  is  the  announcement  of  his  purpose. — And  if  I  have,  etc.  This 
does  not  imply  uncertainty,  but  is  a  milder  form  of  saying  'whatever 
I  have,'  ete  — Wrongfully  exacted.  The  word  is  derived  from 
that  equivalent  to  '  sycophant.'— I  restote  fourfold.  Institution 
from  double  to  fivefold  was  commanded  in  the  case  of  theft  (Ex.  22 : 
1-7);  hence  this  is,  by  implication,  a  confession  of  theft. 

Ver.  9.  Salvation,  in  the  fullest  sense. — Forasmuch  as  (the 
older  editions  of  the  A.  V.  read  :  'forsomuch  as').  The  reason  salva- 
tion had  come  was  that  he  also,  as  well  as  the  other  Jews,  who  de- 
spised him  as  a  sinner  (ver.  7),  was  a  son  of  Abraham,  having  now 
availed  himself  of  his  rights  as  a  Jew  in  thus  receiving  the  Lord. 
The  promised  restitution  did  not  bring  salvation.  Nor  was  he  a  Gen- 
tile who  became  by  repentance  'a  son  of  Abraham;'  had  he  been  a 
Gentile,  mention  would  have  been  made  of  it  in  the  hostile  murmurs 
(ver.  7). 

Ver.  10.  For.  Here  our  Lord  lays  down  the  general  principle 
which  governed  His  life  and  work.  He  thus  answers  the  murmur  of 
ver.  7,  as  he  had  done  on  a  previous  occasion  (chap.  15:  2);  putting 
into  a  formal  statement  what  be  had  then  taught  by  parables.  ('Ihe 
best  authorities  omit  Matt.  18:  11,  which  corresponds  with  this  verse.) 
— To  seek,  as  a  shepherd,  comp.  chap.  15:  4.  It  was  'the  lost 
sheep  of  the  house  of  Israel'  to  whom  the  Lord  was  (Matt.  15:  24). 
Zacclnous  was  one  of  these,  and  acknowledging  himself  as  such,  re- 
ceived the  Master  who  was  seeking  him.    Salvation  came  where  Christ 


19:  11.]  LUKE  XIX.  275 

#  Chapter  19:  11-28. 

TJie  Parable  of  the  Pounds. 

n  And  as  they  heard  these  things,  he  added  and  spake 
a  parable,  because  he  was  nigh  to  Jerusalem,  and  because 
they  supposed  that  the  kingdom  of  God  was  immediately 

came,  to  'a  man  that  is  a  sinner'  (ver.  9).  The  man  received  it  by 
receiving  Christ,  not  by  purchasing  it  with  promised  restitution.  Yet 
his  reception  of  Christ  could  only  be  genuine,  could  only  be  proved  to 
be  '  of  faith,'  by  such  open  declaration  of  his  new  purpose.  We  may, 
with  safety,  affirm  that  the  Master  who  brought  salvation  to  his  house, 
enabled  him  to  carry  out  his  resolve. 

The  Parable  of  the  Pounds,  vers.  11-28. 

The  parable  resembles  that  of  the  Talents  (Matt.  25 :  14-30)  sufficiently  to  make  the 
careless  reader  confound  the  two,  but  the  distinction  between  them  is  marked,  and  tho 
theory  which  identifies  them  is  inconsistent  with  the  trustworthiness  of  tho  Evangelists 
as  witnesses  to  our  Lord's  words.  The  parable  of  the  Talents  (which  is  tho  more  com- 
plicated one>  was  spoken  to  four  disciples  on  the  Mount  of  Olives,  late  on  the  Tuesday 
before  the  crucifixion ;  the  parable  of  the  Pounds,  to  a  mixed  audience  at  Jericho 
(probably  in  the  house  of  Zacchams),  a  week  before  the  crucifixion.  The  purpose  was 
different.  In  the  other  parable,  the  disciples  were  admonished  to  bo  ready  for  the 
return  of  their  Lord;  in  this,  the  purpose  is  to  warn  the  multitudes  against  the  expec- 
tation of  the  speedy  coming  of  a  temporal  kingdom  of  God,  while  it  admonishes  tho 
disciples  to  patience  during  the  long  interval  before  His  return  as  King.  It  thus 
appears  that  the  main  lessons  in  the  two  cases  are  complementary,  not  idcn'ical.  The 
details  are  also  various  :  in  the  other  parable,  each  servant  received  according  to  his 
ability  ;  here,  the  trust  is  the  same  ;  there,  but  three  servants  are  named ;  here,  ten  aro 
spoken  of,  though  but  three  are  introduced  in  tho  final  scene.  The  reason  for  the 
abs°nce  of  the  master  is  not  the  same:  in  the  other  case,  a  man  of  wealth  travels  into 
another  country ;  in  this,  a  nobleman  goes  to  receive  a  kingdom.  While  the  commen- 
dation is  much  tho  same  in  both  cases,  the  reward  in  this  parable  is  royal  (authority 
over  cities).  The  condemnation  of  the  wicked  servant  is  not  given  in  the  same  terms, 
while  the  final  judgment  of  the  enemies  of  the  king  is  peculiar  to  this  parable,  as  13 
also  the  previous  hostility  of  these  citizens.  Other  minor  points  of  difference  will  be 
noticed  below.  The  K.  V.  fairly  reproduces  the  points  of  difference  and  agreement  in 
the  original. 

Ver.  11.  Heard  these  things,  i.  e.,  the  conversation  with  Zac- 
chams.  The  parable  was  probably  spoken  in  the  house,  from  the  open 
room  looking  into  the  court,  where  a  good  part  of  the  multitude  that 
ha  1  followed  Him  (ver.  3),  had  doubtless  remained  and  murmured 
(ver."7).  To  them  the  parable  was  addressed.— Added.  To  the  con- 
versation with  Zacchreus. — Nigh  unto  Jerusalem.  The  distance 
was  about  fifteen  English  miles. — And  because  they  supposed,  ?'.  e., 
the  multitude,  although  the  disciples  were  included,  since  they  were  not 


276  LUKE*XIX.  [19:  12-14. 

12  to  appaar.     He  said  therefore,  A  certain  nobleman  went 
into  a  far  country,  to  receive  for  himself  a  kingdom, 

13  and  to  return.     And  he  called  ten  Servants  of  his,  and 
gave  them  ten  2 pounds,  and  said  unto  them,  Trade  ye 

l-i  herewith  till  I  come.     But  his  citizens  hated  him,  and 
sent  an  ambassage  after  him,  saying,  We  will  not  that 

1  Gr.  bondservants. 
2  Mina,  here  translated  a  pound,  is  equal  to  one  hundred  drachmas.    See  ch.  15: 8. 

yet  cured  of  their  carnal  hopes.  The  second  'because'  has  no  equiva- 
lent in  the  original.  The  nearness  to  Jerusalem  was  the  ground  of  the 
supposition. — That  the  kingdom  of  God  was  immediately  to 
appear.  This  public  journey  to  Jerusalem,  attended  by  so  many 
miracles  and  impressive  discourses,  was  regarded  as  introductory  to  a 
Messianic  kingdom  of  temporal  splendor.  Jerusalem  was  so  near,  that 
this  was  immediately  expected;  the  more  since  our  Lord  had  just 
spoken  of  the  actual  coming  of  the  Son  of  man  (ver.  10).  The  parable 
was  designed  to  controvert  the  idea  that  the  glory  of  the  Messianic 
kingdom  would  appear  at  once,  without  a  previous  separation  of  the 
Master  from  His  servants,  to  whom  He  would  return  as  King. 

Ver.  12.  Therefore,  with  this  purpose,  in  view  of  this  improper 
expectation. — A  certain  nobleman.  Literally,  'a  certain  man  well- 
born.' lie  represents  the  Lord  Jesus ;  an  indirect  intimation  of  His 
kingly  descent  and  dignity. — "Went  into  a  far  country,  etc.  The 
journey  was  to  the  residence  of  the  supreme  authority.  Archelaus, 
who  had  built  a  magnificent  royal  palace  at  Jericho,  had  made  such  a 
journey  to  Rome.  The  Lord  was  to  go  to  heaven,  the  home  of  God  ;  in 
the  moral  sense,  'a  far  country.' — To  return,  ?'.  c,  to  the  kingdom, 
situated  where  the  nobleman  had  resided.  Our  Lord  will  certainly 
'  return.' 

Ver.  13.  Ten  servants  of  his.  The  number  is  given  here,  but 
not  in  the  other  parable;  comp.  the  ten  virgins,  Matt.  25:  1. — Ten 
pounds,  or,  '  niinte.'  To  each  one;  not  to  each  'according  to  his 
several  ability'  (Matt.  25 :  5).  In  the  other  case  the  man  is  represented 
as  committing  his  whole  property  to  his  servants ;  here  the  sums  are 
'very  little'  (ver.  17).  Ihe  Attic  mina,  which  is  probably  meant,  was 
the  sixtieth  part  of  a  talent,  and  =  £15-$1 7.  The  Hebrew  mina  was 
even  smaller.  The  small  sum  was  to  test  the  servants,  hence  each 
received  the  same.  The  pound  may  represent,  cither  the  grace  of  salva- 
tion granted  to  each  believer,  or  the  official  gift  which  is  the  same.  The 
former  is  perhai  a  preferable.  The  'talents,'  however,  represent  spiritual 
gifts,  which  vary  in  degree. — Trade  ye  herewith  till  I  come,  i.  e., 
while  I  go  and  return.  The  A.  V.  is  altogether  misleading  here.  The 
certainty  of  the  return  is  emphasized  as  a  motive  to  faithfulness,  even 
where  the  delay  is  predicted. 

Ver.  14.  But  his  citizens.   His  fellow-citizens.  Peculiar  to  this  form 


19:  15-17.]  LUKE  XIX.  277 

15  this  man  reign  over  us.  And  it  came  to  pass,  when 
he  was  come  back  again,  having  received  the  kingdom, 
that  he  commanded  these  x  servants,  unto  whom  he  had 
given  the  money,  to  be  called  to  him,  that  he  might 

16  know  what  they  had  gained  by  trading.  And  the  first 
came  before  him,  saying,  Lord,  thy  pound  hath  made 

17  ten  pounds  more.  And  he  said  unto  him,  Well  done, 
thou  good  2 servant:  because  thou  wast  found  faithful 
in  a  very  little,  have  thou   authority  over  ten  cities. 

1  Gr.  bondservants.  2  Gr.  bondservant. 

of  the  parable. — Hated  him.  No  reason  is  assigned  for  their  hatred, 
which  is  the  sole  motive  of  their  action.  The  world  hates  our  Lord 
unreasonably,  and  therefore  opposes  Him. — An  ambassage.  This 
was  sent  to  the  supreme  authority,  just  as  the  Jews  had  sent  a  protest 
to  Rome  in  the  case  of  Archelaus. — We  will  not  that,  etc.  No 
other  reason  was  urged  than  their  unwillingness. — This  man.  Per- 
haps used  in  contempt.  This  positive  opposition  to  the  Lord  Jesus  has 
manifested  itself,  ever  since  He  went  to  receive  His  kingdom,  mainly  in 
persecution  of  His  servants,  whose  cry  to  heaven  is  the  message  of 
hatred  from  the  world  ;  '  we  will  not  that,1  etc. 

Ver.  15.  Having  received  the  kingdom.  In  spite  of  hostility, 
he  returned  as  king;  in  royal  state  our  Lord  will  return. — He  com- 
manded these  servants  to  be  called,  etc.  This  first,  before  the 
judgment  upon  his  enemies.  The  same  order  is  suggested  in  regard  to 
our  Lord's  return  (comp.  Matt.  13:  41,  49;  24  and  25). —  What  they 
had  gained  by  trading.  The  inquiry  is  more  strictly  :  what  busi- 
ness they  had  carried  on?  The  best  authorities  have  the  plural.  'How 
much'  (A.  V.)  is  incorrect,  and  misleading.  So  our  Lord  inquires  of 
His  servants,  not  what  success  they  have  had,  but  how  they  have  used 
the  gift  which  was  designed  to  test  them  ;  faithfulness  is  the  main 
thing  (Matt.  25:  21). 

Ver.  16.  The  first  came  before  him.  Formally  appeared,  to 
render  account.  The  A.  V.  fails  to  emphasize  this — Loid,  thy 
pound.  Not, 'I  have  gained'  (Matthew).  In  the  latter  case  the  trust 
was  according  to  ability,  here  it  was  the  same  in  every  case  ;  theie  the 
gain  was  proportioned  to  the  trust,  but  here  there  was  no  such  propor- 
tion ;  hence  the  more  modest  answer.  This  seems  to  favor  the  view 
which  interprets  the  'pound'  as  the  one  official  gift,  with  varied  re- 
sults.— Made  ten  pounds  more,  i.e.,  in  addition  to  itself. 

Ver.  17.  In  a  very  little.  The  'pound'  was  a  very  small  sum, 
and,  however  interpreted,  points  to  what  may  be  regarded  as  a  very 
little  gift  in  comparison  with  the  results  dependent  upon  a  faithful  use 
of  it. — Ten  cities.  The  reward  corresponds  with  the  kingly  dignity 
of  the  returned  Lord.     (Comp.  on  the  other  hand  Matt.  25 :  2LJ     In 


278  LUKE  XIX.  [19:18-22. 

18  And  the  second  came,  Baying,  Thy  pound,  Lord,  hath 
10  made  live  pounds.,     And  he  said  unto  him  also,  Be  thou 

20  also  over  live  cities.  And  Another  came,  saying,  Lord, 
behold,  here  is  thy  pound,  which  I  kept  laid  up  in  a 

21  napkin :  for  I  feared  thee,  because  thou  art  an  austere 
man :  thou  takest  up  that  thou  layedst  not  down,  and 

22  reapest  that  thou  didst  not  sow.  He  saith  unto  him, 
Out  of  thine  own  mouth  will  I  judge  thee,  thou  wicked 
2 servant.  Thou  knewest  that  I  am  an  austere  man, 
taking  up  that  I  laid  not  down,  and  reaping  that  I  did 

1  Gr.  the  other.  2  Gr.  bondservant. 

tho  East  such  rewards  were  not  uncommon.  It  is  not  necessary  to 
explain  tins  part  of  the  parable  as  involving  the  reign  of  the  saints 
during  the  millennium.  •  For  tho  pounds  which  the  best  one  gained, 
he  would  scarcely  have  been  able  to  buy  a  house,  and  he  is  placed 
over  ten  cities'  (Van  Oosterzee). 

Ver.  19.  Five  cities.  The  reward  is  proportioned  to  the  gain ; 
the  commendation  is  omitted  here.  In  Matthew  it  is  repeated ;  there 
the  gain  was  in  each  case  proportioned  to  the  trust. 

Ver.  20.  And  another;  literally,  'the  other;'  meaning,  one  of  a 
different  kind. — Came.  '  We  hear  nothing  of  the  other  seven  ser- 
vants, but  need  not  therefore  conclude  that  they  had  wholly  lost  or 
wasted  the  money  intrusted  to  them  ;  rather,  that  the  three  who  come 
forward  are  adduced  as  specimens  of  classes,  and  the  rest,  while  all 
that  we  are  to  learn  is  learned  from  the  three,  for  brevity's  sake  are 
omitted'  (Trench). — Here  is  thy  pound.  The  language  is  almost 
contemptuous,  as  if  to  say:  '  This  is  all  you  have  a  right  to  ask  of  me.' 
— Laid  up  in  a  napkin  ;  or,  '  handkerchief.'  It  is  asserted  that 
in  the  East  this  was  not  uncommon.  Notice  that  it  is  the  'pound,'  and 
not  the  '  talent,'  that  is  placed  in  the  napkin :  the  latter  was  hid  in  the 
earth — a  point  not  without  significance.  The  fact  that  this  servant 
would  have  needed  the  handkerchief  for  its  proper  purpose,  had  he 
been  hard  at  work,  has  not  escaped  notice. 

Ver.  21.  For  I  feared  thee.  The  excuse  is  substantially  the 
same  as  in  the  other  parable ;  but  there  is  a  difference  in  the  spirit  of 
the  two  men.  The  man  with  one  talent  would  seem  to  have  been 
offended  at  the  inferiority  of  the  gift  bestowed  upon  him.  Here  the 
feeling  of  the  unfaithful  servant  seems  to  be  general  contempt  for  all 
the  gifts,  because  so  small. — Austere  ;  directly  transferred  from  the 
Greek.  In  Matthew  the  term  is  different:  'hard.'  Tho  excuse  i3  a 
common  one.  Men  represent  God  as  demanding  from  them  what  they 
cannot  perform,  endeavoring  to  shift  to  Ilini  the  responsibility  of  their 
own  failure. 

Ver.  22.    Out  of  thine  own  mouth,  etc.    On  your  own  statement. 


19:23-27.]  LUKE  XIX.  279 

23  not  sow ;  then  wherefore  gavest  thou  not  my  money 
into  the  bank,  and  11  at  my  coming  should  have  re- 

24  quired  it  with  interest?  And  he  said  unto  them  that 
stood  by,  Take  away  from  him  the  pound,  and  give  it 

25  unto  him  that  hath  the  ten  pounds.     And  they  said 

26  unto  him,  Lord,  he  hath  ten  pounds.  I  say  unto  you, 
that  unto  every  one  that  hath  shall  be  given ;  but 
from  him  that  hath  not,  even  that  which  he  hath  shall 

27  be  taken  away  from  him.  Howbeit  these  mine  ene- 
mies, which  would  not  that  I  should  reign  over  them, 
bring  hither,  and  slay  them  before  me. 

1  Or,  I  should  have  gone  and  required. 

Ver.  23.  Into  the  bank,  or,  'a  bank.'  The  latter  form  opposes 
the  view  that  the  'bank'  represents  the  Church,  and  the  putting  of  the 
pound  there  as  resignation  of  the  office. — Required  it.  '  Mine  own ' 
(A.  V.)  is  taken  from  Matthew,  and  has  little  or  no  manuscript  sup- 
port. This  dialogue  has  often  been  misunderstood.  The  theory  of  the 
service  rendered  to  the  master  is,  that  the  servant  should  have  found 
pleasure,  profit,  and  duty  alike,  in  faithfully  using  that  which  was 
intrusted  to  him  by  the  master.  The  wicked  servant  accepts  another 
theory,  namely,  that  there  is  no  pleasure  nor  profit  in  this  service. 
The  master  takes  him  at  his  word,  and  says,  substantially:  'You  put 
the  service  on  the  ground  of  the  severity  of  my  character:  that  charac- 
ter will  exact  full  measure  of  duty;  what  you  would  not  do  as  a  privi- 
lege, you  are  yet  bound  to  do  on  your  own  theory.'  Godet :  '  The 
Christian  who  lacks  the  sweet  experience  of  grace  ought  to  be  the 
most  anxious  of  laborers.  The  fear  of  doing  ill  is  no  reason  for  doing 
nothing,  especially  when  there  are  means  of  action,  the  use  of  which 
covers  our  entire  responsibility.'  Some  refer  the  word  '  bank '  to  the 
Church,  others  to  associations  that  undertake  to  do  good  for  others. 
Olshausen  explains:  'Those  timid  natures  which  are  not  suited  to  in- 
dependent labor  in  the  kingdom  of  God  are  here  counselled  at  least 
to  attach  themselves  to  other  strong  characters,  under  whose  leading 
they  may  lay  out  their  gifts  to  the  service  of  the  Church.'  It  is  not 
necessary  to  interpret  so  closely. 

Ver.  25.  And  they,  i.  e.,  the  by-standers  in  the  parable,  not  in 
the  house  of  Zacchoeus,  said  unto  him.  This  expression  of  surprise 
was  probably  introduced  to  bring  out  the  answer  of  the  King  in  ver. 
2'j,  on  which  see  chap.  8:  18. 

Ver.  27.  But  (=but  in  addition  to  this  sentence)  these  mine 
enemies.  Still  the  language  of  the  king  to  the  attending  officers  — 
Slay  them  before  me.  This  strong  expression  sets  forth  the  hope- 
lessness and  severity  of  the  punishment  which  shall  fall  upon  those 


280  LUKE  XIX.  [19:28,29. 

28  And  when  he  hud  thus  spoken,  he  went  on  before, 
going  up  to  Jerusalem. 

Chapter'  19:  29-48. 
The  Public  Entry  into  Jerusalem. 

29  And  it  came  to  pass,  when  he  drew  nigh  unto  Beth- 
phage  and  Bethany,  at  the  mount  that  is  called  the 
mount  of  Olives,*  he  sent  two  of  the  disciples,  saying, 

*  Instead  of  '  mount  of  Oliccs '  read  Olivet. — Am.  Com. 

who  oppose  Christ  as  King.  It  did  net  seem  strange  to  those  who 
heard  the  parable;  for  such  vengeance  was  then  only  too  common. 
To  us  it  is  a  figure,  first,  of  the  punishment  which  fell  upon  Jerusalem  ; 
and,  secondly,  of  punishment  which  is  to  follow  the  final  judgment. 
Thus  the  parable  has  a  primary  application  to  the  disciples  and  the 
Jewish  nation,  and  then  a  wider  one  to  Christians  in  general,  and  to 
the  world,  which  rejects  His  rule. 

Ver.  28.  He  went  on  before.  Leading  the  gathered  multitude. 
— Going  up;  comp.  chap.  10:  31.  Evidently  this  was  on  the  same 
day,  usually  supposed  to  be  Friday.  The  public  entry  occurred  on 
Sunday  (John  12:  1,  12);  see  next  paragraph. 

Tlic  Public   Entry  into  Jerusalem,  vers.  29-48. 

In  vers.  .9-38,  we  have  an  account  of  the  triumphal  journey  from  Bethany  to  the 
mount  of  Olives,  in  which  Luke  agrees  closely  with  the  other  Evangelists  (Matt.  21 : 
1-9;  Mark  11:  1-10;  John  12:  12-19).  He  mentions  in  addition  a  murmur  of  the 
Pharisees  and  our  Lord's  reply  (vers.  39,  40),  as  well  as  the  fact  that  He  wept  over  the 
city  (vers.  41-44) ;  and  then  after  the  cleansing  of  the  temple  (vers.  45,  46  ,  he  gives  a 
general  description  (vers  47,  4S),  of  tho  Master's  activity  during  the  last  days  of  Ilia 
public  teaching,  the  particulars  being  recorded  in  chaps.  20-21:  G.  For  convenience 
these  paragraphs  are  grouped  together. 

On  ronolooy.— This  Gospel  furnishes  very  few  data  for  determining  tho  order  of  events 
during  the  last  week  of  our  Lord's  life.  A  discussion  of  the  various  points  belongs 
rather  to  the  comments  on  Matthew  and  Mark  The  views  advanced  in  the  previous 
volumes  of  this  series  are  indicated  in  the  following  table  : 

Friday,  the  8th  of  Nisan,  (probal  >ly  March  31),  Departure  from  Jericho. 

•  Saturday,  9th  Nisan  (evening),  April  1,  Supper  at  Bethany. 

Sunday,  10th  Nisan,  April  2,  Entry  into  Jerusalem. 

Monday,  nth  Xisan,  April  3,  Cleansing  of  the  Temple. 

Tuesday,  12th  Nisan,  April  4,  Conflicts  in  the  Temple. 

"  "        "  (evening),         "  Agreement  of  Judas. 

Thursday,  14th  Nisan  (evening1),  April  0,  Last  Supper. 

Friday,  15th  Nisan,  April  7,  Crucifixion. 

Sunday,  17th  Nisan,  April  9  Resurrection. 


19 :  30-34.]  LUKE  XIX.  281 

3D  Go  your  way  into  the  village  over  against  you;  in  the 
which  as  ye  enter  ye  shall  iiud  a  colt  tied,  whereon  no 

31  man  ever  sat:  loose  him,  and  bring  him.     And  if  any 
one  ask  you,  Why  do  ye  loose  him  ?    thus  shall  ye  say, 

32  The  Lord   hath  need  of  him.     And  they  that  were 
sent  went  awav,  and  found  even  as  he  had  said  unto 

33  them.     And  as  they  were  loosing  the  colt,  the  owners 

34  thereof  said  unto  them,  Why  loose  ye  the  colt  ?     And 

The  Anointing  at  Bethany  is  passed  over  by  this  Evangelist.  Its  proper  position 
seems  to  be  before  ver  29.  The  neighborhood  of  Bethany  could  readily  be  reached 
from  Jericho  on  Friday.  After  the  rest  of  the  Sabbath,  the  supper  was  made  in  the 
house  of  Simon  the  leper  'John  12  :  1,  2). 

Ver.  29.  And  it  came  to  pass.  This  leaves  room  for  th«  inter- 
vening events  in  Bethany  on  Saturday  evening,  at  the  house  of  Simon 
the  leper. — Nigh  to  Bethphage  and  Bethany.  The  names  mean 
respectively:  'house  of  figs'  and  'house  of  dates.'  The  village  nearest 
Jerusalem  is  mentioned  first  (so  Mark).  Matthew  mentions  '  Beth- 
phage '  only.  Some  infer  that  Bethany  was  off  the  direct  route,  and 
that  our  Lord  having  visited  it.  now  returns  to  Bethphage.  But  the 
order  of  Mark  and  Luke  does  not  favor  this  view. — That  is  called 
the  mount  of  Olives.  The  form  used  by  Luke  is  peculiar,  and  is 
rendered  'Olivet'  in  Acts  1:12  (so  both  A.  V.  and  R.  V.).  The  Am. 
Company  therefore  prefer  '  Olivet,'  here  and  in  chap.  21 :  37,  instead 
of  supplying  '  the  mount.' — Sent  two  of  the  disciples  They  are 
not  named  in  any  of  the  accounts ;  '  the  minute  touch  of  description 
in  Mark  11:  4  has  led  to  the  conjecture  that  Peter  was  one  of  these 
two'  (Farrar).  That  our  Lord  purposed  to  enter  the  city  in  a  public 
and  solemn  state  is  evident  from  this  sending  of  the  disciples. 

Ver.  30.  Go  your^ray,  etc.  In  well-nigh  verbal  agreement  with 
Mark  11:  2.  The  village  was  probably  Bethphage,  since  they  had 
already  been  at  Bethany  (John  12:  1). — A  colt  tied,  ete.  Matthew: 
'an  ass  tied  and  a  colt  with  her.' — Loose  him,  and  bring  him. 
The  tone  is  that  of  royal  prerogative. 

Ver  31.  And  if  any  one  ask  you,  etc.  Here  the  words  of  Luke 
vary  slightly  from  those  of  Mark. — The  Lord  hath  need  of  him. 
'The  Lord'  probably  refers  to  Jesus  Himself,  since  Mark  records  a 
promise  of  sending  back  the  colt.  Otherwise  it  might  point  to  Jehovah, 
thus  claiming  the  animals  for  religious  uses. 

Ver.  33.  The  owners.  Peculiar  to  Luke,  but  fairly  implied  in 
the  fuller  account  of  Mark.     They  may  have  known  our  Lord. 

Ver.  34.  The  best  authorities  insert  after  they  said  a  word,  which 
may  either  be  a  sign  of  quotation,  or  mean  '  because.'  The  last  clause 
of  ver.  31  corresponds  exactly,  and  the  translation  should  be  the  same 
in  both  cases,  though  the  sense  is  not  affected.  The  R.  V.  by  omitting 
'because'  in  ver.  31,  maintains  the  correspondence. 


282  LUKE  XIX.  [19:35-39. 

35  they  said,  The  Lord  hath  need  of  him.     And  they 
brought  him  to  Jesus :  and  they  threw  their  garments 

36  upon  the  colt,  and  set  Jesus  thereon.   And  as  he  went, 

37  they  spread  their  garments  in  the  way.     And  as  he* 
was  now  drawing  nigh,  even  at  the  descent  of  the 
mount  of  Olives,  the  whole  multitude  of  the  disciples 
began  to  rejoice  and  praise  God  with  a  loud  voice  for 
all  the  ^nighty  works  which  they  had  seen;  saying, 

38  Blessed  is  the  King  that  cometh  in  the  name  of  the 
Lord ;  peace   in   heaven,  and  glory  in   the  highest. 

39  And  some  of  the  Pharisees  from  the  multitude  said 

1  Gr.  powers. 

Ver.  35.  And  they  threw  their  garments,  etc.  So  substan- 
tially all  the  accounts.     The  outer  garment  or  cloak  is  referred  to. 

Ver.  36.  They  spread  their  garments  in  the  way.  Luke 
is  very  brief.  Mark  adds :  '  and  others  branches,  which  they  had  cut 
from  the  field  ;'  comp.  John  12  :  13,  which,  however,  refers  to  the  mul- 
titude that  met  Jesus,  not  to  that  which  had  followed  Him  from  Bethany. 
But  it  is  probable  that  the  two  crowds  came  together  at  this  point. 

Ver.  37.  Even  at  the  descent  of  the  Mount  of  Olives.  On 
the  brow  of  the  hill,  as  Jerusalem  came  in  sight.  A  fitting  place  for 
the  culmination  of  their  enthusiasm.  See  further  on  ver.  41.  The  word 
'descent'  occurs  nowhere  else  in  the  New  Testament. — All  the 
mighty  "works,  etc.  All  the  miracles  performed  on  this  journey,  but 
doubtless  with  special  reference  to  the  raising  of  Lazarus,  from  whose 
home  they  had  just  come.     (Comp.  John  12:  9,  17,  18.) 

Ver.  38.  Blessed  is  the  King,  etc.  The  form  of  the  saying  i3 
peculiar  to  Luke,  but  all  of  those  recorded  by  tte  Evangelists  are  from 
the  passover  hymn  ('  Hallel'),  Ps.  115-118.  The  disciples  thus  pay 
Messianic  homage  to  Jesus. — Peace  in  heaven,  and  glory  in  the 
highest.  Here  Luke,  by  a  poetic  parallelism,  paraphrases  the  '  Ho- 
sanna '  mentioned  by  the  other  Evangelists.  The  word  might  be  un- 
intelligible to  his  readers.  The  'peacs  in  heaven'  is  the  result  of  the 
reconciliation  between  God  and  man  accomplished  by  the  Messiah,  and 
1  the  glory  in  the  highest '  is  the  grateful  response  for  this  blessing 
(so  Meyer,  Godet  and  most). 

Ver.  39.  Some  of  the  Pharisees  from  the  multitude,  etc. 
Evidently  not  of  His  disciples,  whom  they  would  have  Him  rebuke. 
This  incident  is  peculiar  to  Luke ;  but  comp.  the  indignation  of  the 
rulers  at  the  Hosannas  of  the  children  in  the  temple  (Matt.  21  :  15,  16). 
— Master,  or,  'Teacher.'  They  objected  to  the  cry  of  the  disciples, 
because  it  recognized  Him  as  more  than  a  '  Teacher.'  They  would, 
however,  hold  II im  responsible  for  what  they  held  to  be  unwise  and 
unwarranted  enthusiasm. 


19:  40-42.]  LUKE  XIX.  283 

40  unto  him,  ! Master,  rebuke  thy  disciples.  And  he  an- 
swered and  said,  I  tell  you  that,  if  these  shall  hold  their 
peace,  the  stones  will  cry  out. 

41  And  when  he  drew  nigh,  he  saw  the  city  and  wept 

42  over  it,  saying,  2If  thou  hadst  known  in  this  day,*  even 
thou,  the  things  which  belong  unto  peace  !  f   but  now 

1  Or,  Teacher.  2  Or,  O  that  thou  hadst  known. 

*  Some  ancient  authorities  read  thy  day. — Am,  Com. 
f  Some  ancient  authorities  read  thy  peace. — Am.  Com. 

Ver.  40.  If  these  should  hold  their  peace,  the  stones,  etc. 
A  proverbial  expression,  to  show  that  this  outburst  could  not  and  ought 
not  to  be  restrained,  and  thus  a  most  pointed  rebuke  of  the  objectors. 
There  is  possibly  an  allusion  to  Habak.  2:  11  ;  and  probably  an  inti- 
mation that  the  stones  of  the  temple,  •which  now  re-echoed  the  Hosan- 
nas,  shonld  in  the  future  proclaim  the  judgments  of  the  Lord,  and  thus 
acknowledge  Christ  as  King. 

Ver.  41.  And  when  he  drew  nigh,  he  saw  the  city.  Tra- 
dition, assuming  that  our  Lord  took  the  direct  road,  over  the  summit 
of  the  Mount  of  Olives,  points  out  the  spot  as  half-way  down  the  west- 
ern slope.  But  it  is  more  probable  that  the  road  taken  was  the  main  or 
southern  one,  passing  between  two  peaks.  Comp.  Stanley  (Sinai  and 
Palestine,  p.  187).  He  suggests  that  the  Hosannas  were  uttered  at  the 
point  where  the  city,  or  rather  a  part  of  it,  first  comes  into  view.  The 
road  descends,  and  then  for  a  time  Jerusalem  is  entirely  hidden.  But 
further  on,  after  a  rugged  ascent  a  ledge  is  reached,  where  •  He  saw  the 
city  '  'Jesus  has  reached  the  edge  of  the  plateau  ;  the  holy  city  lies 
before  His  view.  What  a  day  it  would  be  for  it,  if  the  bandage  fell 
from  its  eyes  !  But  what  has  just  passed  between  Him  and  the  Phari- 
sees present,  has  awakened  in  His  heart  the  conviction  of  the  insur- 
mountable resistance  which  He  is  about  to  meet.  Then  Jesus,  seized, 
and,  as  it  were,  wrung  by  the  contrast  between  what  is  and  what  might 
be,  breaks  out  into  sobs.'  (Godet.) — Wept  over  jt.  An  outburst  of 
grief,  not  silent  tears  now,  as  at  the  grave  of  Lazarus  (John  11  :  35). 
Peculiar  to  Luke.  The  local  coloring  and  exactness  of  detail  forbid  the 
notion  that  is  another  version  of  Matt.  23:  37-39. 

Ver.  42.  If  thou  hadst  known.  The  pathetic  expression  of  a 
fruitless  wish. — In  this  day.  (The  marginal  readings,  added  by  the 
Am.  Com.,  are  supported  by  nearly  all  the  authorities  except  Aleph, 
B.  L.  and  Origen.  The  probabilities  favor  the  readings  in  the  text, 
but  the  others  deserve  mention.)  That  day  of  entry  is  meant,  as  con- 
centrating in  itself  all  the  intimations  and  proofs  of  His  Messiahship, 
and  becoming  a  direct  offer  of  Himself  for  their  acceptance  ;  comp.  'the 
time  of  thy  visitation '  (ver.  44). — Even  thou,  as  well  as  the  disciples, 
who  now  testify  their  knowledge  by  their  shouts  of  Hosanna. — The 
things  which  belrng  unto  peace!  'Peace'  here  certainly  in- 
cludes the  idea  of  deliverance,  safety.     Perhaps  as  originally  uttered 


284  LUKE  XIX.  [19 :  43,  44. 

43  they  are  hid  from  thine  eyes.  For  the  days  shall  come 
upon  thee,  when  thine  enemies  shall  cast  up  a  lbank 
about  thee,  and  compass  thee  round,  and  keep  thee  in 

44  on  every  side,  and  shall  dash  thee  to  the  ground,  and 
thy  children  within  thee;  and  they  shall  not  leave  in 
thee  one  stone  upon  another ;  because  thou  knewest  not 
the  time  of  thy  visitation. 

1  Gr.  palisade. 

there  was  an  allusion  to  the  name  Jerusalem  (Salem  =  peace).  What 
was  necessary  for  this  peace  was  the  recognition  of  Jesus  as  the  Mes- 
piah. — But  now  they  are  hid  from  thine  eyes.  The  city,  as  a 
whole,  rejected  Him  that  day,  though  its  positive  antagonism  came 
later  in  the  week.  This  hiding  was  according  to  the  righteous  counsel 
of  God  (comp.  Matt.  11:  25,  26;  John  12:  37,  etc.;  Rom.  11:  7,  etc.); 
but  the  personal  guilt  of  the  inhabitants  was  directly  involved,  as  is 
evident  from  the  emotion  of  our  Lord. 

Ver.  43.  For.  This  introduces  a  prophetic  proof  that  these  things 
were  hidden;  and  is  also  'the  awful  reason  for  the  fervent  wish  just 
expressed'  (Alford).  Because  our  Lord  knew  that  the  judgment  was 
inevitable,  He  voices  His  sorrow  not  only  in  loud  weeping  but  in  this 
pathetic  unavailing  wish.  —  The  days  (lit.,  'days')  shall  come 
upon  thee.  There  is  a  day  of  decision,  but  days  of  retribution. 
Comp.  the  discourse  uttered  two  days  afterwards  (chap  21:  7,  etc.) 
near  the  same  spot.  From  this  very  quarter  these  things  came  upon 
the  city.  The  first  Roman  camp  was  pitched  on  this  slope  of  the 
Mount  of  Olives. — Shall  cast  up  a  bank  about  thee.  A  pali- 
saded mound  is  meant,  and  according  to  Josephus,  this  was  the  first 
regular  operation  in  the  siege  under  Titus. — And  compass  thee 
round,  etc.  This  indicates  a  different  and  subsequent  act.  After  the 
Jews  burned  the  palisades,  Titus  erected  a  wall,  which  hemmed  in  the 
city.     Hence  the  famine. 

Ver.  44.  Shall  dash  thee  to  the  ground.  The  word  here  used 
has  this  sense  in  the  LXX.,  and  it  is  more  appropriate  here,  since  it  is 
applied  to  thy  children  "within  thee.  The  'children'  are  the 
inhabitants,  not  merely  infants  ;  the  city,  which  has  been  personified 
throughout,  is  conceived  of  as  a  mother.  These  words  were  fulfilled, 
when  the  Roman  soldiers  went  through  the  city  destroying  houses  and 
people  in  one  common  ruin. — One  stone  upon  another.  Comp. 
Matt.  24:  2.  This  was  afterwards  predicted  of  the  temple,  here  of  the 
whole  city.  The  temple  was  totally  destroyed  at  the  close  of  the  siege 
(a.  d.  70) ;  the  city  partially  then,  but  fully  in  the  time  of  the  Emperor 
Adrian  (a.d.  135).  The  order  of  the  verse,  suggests  this  destruction 
as  occurring  after  all  the  other  fearful  incidents. — Visitation  may 
mean  in  mercy  or  in  judgment ;  the  former  sense  is  prominent  here. 
In  mercy  our  Lord  now  came;  they  knew  Him  not,  rejected  Him  at  this 


19:  45-47.]  LUKE  XIX.  285 

45  And  he  entered  into  the  temple,  and  began  to  east 

46  out  them  that  sold,  saying  unto  them,  It  is  written, 
And  my  house  shall  be  a  house  of  prayer :  but  ye 
have  made  it  a  den  of  robbers. 

47  And  he  was  teaching  daily  in  the  temple.  But  the 
chief  priests  and  the  scribes  and  the  principal  men  of 

'time'  (=  opportunity,  season),  and  thus  turned  the  season  of  mercy 
into  a  long,  long  period  of  judgment.  'This  account  is  one  of  the  gems 
of  our  Gospel.  After  those  arresting  details,  Luke  does  not  even  men- 
tion the  entry  into  the  city.  The  whole  interest  for  him  lies  in  the 
events  which  precede.  Mark  (11:  11)  and  Matthew  (21:  10)  proceed 
otherwise.  The  latter  sets  himself  to  paint  the  emotion  with  which  the 
whole  city  was  seized.  Mark  describes  in  a  remarkable  way  the  im- 
pressions of  Jesus  on  the  evening  of  the  same  day.  Accounts  so  differ- 
ent cannot  be  derived' from  the  same  written  source'  (Godet). 

Ver.  45.  And  he  entered  Into  the  temple.  From  the  account 
of  Mark  it  appears  that  Jesus  entered  the  temple  on  the  day  of  the 
triumphal  entry,  but  that  the  cleansing  took  place  the  next  day  (Mon- 
day). On  the  temple,  comp.  Matt.  21:  12;  Mark  11:  11,  and  the 
Bible  Dictionaries. — And  began  to  cast  out  them  that  sold. 
We  cannot  regard  this  cleansing  as  identical  with  that  narrated  by 
John  (2:  14-17).  Comp.  the  fuller  account  of  Matthew  and  Mark. 
'  The  needs  of  the  pilgrims,  the  money  which  had  to  be  changed,  the 
purchase  of  cattle  for  sacrifice,  etc.,  had  made  the  cloisters,  precincts, 
and  even  the  outer  court  of  the  temple,  a  scene  of  noisy  and  greedy 
barter '  (Farrar).  The  Jews  of  that  time  are  not  alone  in  such  dese- 
cration. 

Ver.  46.  It  is  written.  The  first  clause  is  from  Tsa.  56:  7,  and 
is  more  fully  cited  in  Mark  11:  17.  The  second:  but  ye  have 
made  it  a  den  of  robbers,  is  from  Jer.  7:  11.  This  trafficking  in 
the  place  where  the  Gentiles  might  worship  robbed  '  the  nations  '  of 
their  rights.  The  sin  here  rebuked  often  manifests  itself  in  using 
God's  word  as  the  market-place  for  private,  and  sometimes  dishonora- 
ble, gain.  Our  Lor  1  appears,  during  these  last  days  in  the  temple, 
with  much  of  royal  dignity.  This  act  of  cleansing  had  a  Messianic 
character,  and  intimates  His  authority  in  this  sacred  place. 

Ver.  47.  And  he  was  teaching.  The  R.  V.  reproduces  the 
continuous  force  of  the  original.  Luke  here,  as  often  elsewhere,  gives 
a  sketch  of  events  afterwards  narrated  in  detail. — Daily  (comp.  chap. 
21:  37).  On  Monday  and  Tuesday.  On  the  last  named  day,  He  sol- 
emnly and  formally  took  leave  of  the  temple;  see  on  Matt.  24:  1; 
Mark  13:  1. — The  principal  men  of  the  people.  The  worldly 
aristocracy  in  distinction  from  the  common  people.  There  were  Sad- 
ducees  as  well  as  priests  and  scribes  among  His  opponents. 


286  LUKE  XX.  [19:  48—20:  1,2. 

48  the  people  sought  to  destroy  him :  and  they  could  not 
find  what  they  might  do;  for  the  people  all  hung 
upon  him,  listening. 

Chapter  20:  1-26. 

Assaults  of  the  Rulers  in  the  Temple. 

20:  i  And  it  came  to  pass,  on  one  of  the  days,  as  he 
was  teaching  the  people  in  the  temple,  and  preaching 
the  gospel,  there  came  upon  him  the  chief  priests  and 
2  the  scribes  with  the  elders ;  and  they  spake,  saying 
unto  him,  Tell  us  :  By  what  authority  doest  thou  these 
things  ?    or  who  is  he  that  gave  thee  this  authority  ? 

Ver.  48.  And  they  could  not  find,  etc.  This  perplexity  had 
begun  some  time  before  (John  7:  30-53),  but  was  now  reaching  its 
height. — For  the  people.  Comp.  Mark  12:  37. — All  hung  upon 
him,  listening.  The  A.  V.  omits  the  striking  figure  of  the  original. 
The  attitude  of  the  people  was  an  obstacle  to  the  hostile  rulers.  But 
malicious  craft  found  its  opportunity  in  a  few  short  days. 

Assaults  of  the  Rulers  in  the  Temple,  vers.  1-26. 

In  his  account  of  the  conflicts  in  the  Temple  (on  Tuesday),  this  Evangelist  narrates 
the  same  events  and  discourses  recorded  by  Mark.  (Matthew  is  much  fuller.)  For 
convenience,  fie  earlier  assaults  of  the  party  of  the  Pharisees  are  grouped  together. 
Luke  passes  over  the  incident  of  the  barren  fig  tree  (Monday  evening  and  Tuesday 
morning,  on  :he  way  to  and  from  Bethany),  related  by  Matthew  and  Mark.  In  com- 
mon with  them  he  tells  of  the  question  respecting  authority  (vers.  1-8),  and  then  gives 
the  parable  of  th?  wicked  husbandmen  (vers.  9-10) ;  omitting  (with  Mark)  the  parable 
of  the  wedding  of  the  King's  Son,  he  narrates  the  insidious  assault  of  the  Pharisees 
wilh  the  question  respecting  tribute  (vers.  2^-26). 

Vers.  1-8.  First  Assault. — Parallel  passages :  Matt.  21 :  23-27  ; 
Mark  1 1  :  27-33. 

Ver.  1.  On  one  of  the  days.  The  best  authorities  omit  'those' 
(A.  V.).  This  was  probably  Tuesday  morning.  In  the  interval  those 
seeking  to  destroy  Jesus  (chap.  19:  47)  had  found  a  question  which 
they  thought  would  entangle  Him. — Preaching  the  gospel,  or, 
'good  tidings.'  Peculiar  to  Luke. — Came  upon  him.  A  sudden 
coming  is  suggested,  but  also  the  formality  and  solemnity  of  the  pro- 
ceeding, since  all  three  classes  of  the  Sanhedrin  were  represented. 

Ver.  2  Tell  us  :  By  "what  authority,  etc.  Notice  the  punc- 
tuation of  the  R.  V.  The  cleansing  of  the  temple,  His  teaching,  etc., 
all  indicated  'authority.'  The  question  is  more  exactly:  'by  what 
kind  of  authority.' — Or  who  is  he,  etc.     Or,  i.  e.,  to  speak  more 


20:  3-9.]  LUKE  XX.  287 

3  And  he  answered  and  said  unto  them,  I  also  will  ask 

4  you  a  Question;  and  tell  me:    The  baptism  of  John, 

5  was  it  from  heaven,  or  from  men  ?  And  they  reasoned 
with  themselves,  saying,  If  we  shall  say,  From  heaven ; 

6  he  will  say,  Why  did  ye  not  believe  him?  But  if  we 
shall  say,  From  men ;  all  the  people  will  stone  us : 
for   they   be   persuaded   that    John   was   a   prophet. 

7  And  they  answered,  that  they  knew  not  whence  it 

8  was.  And  Jesus  said  unto  them,  Neither  tell  I  you 
by  what  authority  I  do  these  things. 

9  And  he  began  to  speak  unto  the  people  this  parable : 
A  man  planted  a  vineyard,  and  let  it  out  to  husband- 
men, and  went  into  another  country  for  a  long  time. 

1  Gr.  word. 

definitely.  (So  the  correct  reading  in  Mark.)  Matthew  has  'and.' 
The  Rabbis  "were  pupils  of  well-known  masters ;  they  were  authorized 
to  teach.  Jesus  ruled  both  as  Teacher  and  as  Lord  of  the  Temple.  No 
wonder  they  challenged  Him  thus.  Doubtless  in  the  hope  that  He  would 
claim  Divine  authority  in  a  way  that  would  put  Him  in  their  power. 

Ver.  3.  I  also  "will  ask  you  a  question.  Our  Lord's  counter 
question  is  a  challenge  of  their  moral  competency  to  judge  as  to  His 
authority. — And  tell  me.  Mark  is  more  graphic,  placing  this  after 
the  statement  of  the  question. 

Ver.  4.  The  baptism  of  John,  etc.  Practically  a  question  as 
to  the  authority  by  which  John  preached.  '  Was  it  not  through  the 
instrumentality  of  John  the  Baptist  that  Jesus  had  been  Divinely  ac- 
credited to  the  people?  The  acknowledgment,  therefore,  of  Jesus' 
authority  really  depended  on  the  acknowledgment  of  John's'  (Godet). 

Ver.  5.  And  they  reasoned  with  themselves.  Their  failure 
to  decide  at  once  such  a  question,  the  need  of  such  discussion,  proved 
their  incompetency.  The  character  of  their  deliberation  shows  their 
dishonesty. 

Ver.  6.  But  if  we  shall  say,  From  men.  The  three  accounts 
show  remarkable  independence  here. — All  the  people  will  stone 
us.  Thus  Luke  expresses  more  fully  the  thought:  'they  feared  the 
people.' 

Ver.  7.  They  answered  that  they  knew  not.  The  parable  of 
the  Two  Sons,  added  in  Matt.  21 :  28-32,  shows  that  our  Lord  detected 
and  exposed  the  evasion  of  this  answer. 

Ver.  8.  Neither  toll  I  you.  Thus  they  were  foiled  in  their  first 
attack  ;   but  their  hostility  was  doubtless  increased  by  their  failure. 

Vers.  9-19.  The  Parable  of  the  Wicked  Husbandmen.  Parallel 
passages:  Matt.  21:  33-46;  Mark  12:  1-12. 


2S8  LUKE  XX.  [20:  10-13. 

10  And  at  the  season  he  sent  unto  the  husbandmen  a 
Iservant  that  they  should  give  him  of  the  fruit  of  the 
vineyard :  but  the  husbandmen   beat  him,   and  sent 

11  him  away  empty.  And  he  sent  yet  another  Servant: 
and  him  also  they  beat,  and  handled  him  shamefully, 

12  and  sent  him  away  empty.  And  he  sent  yet  a  third : 
and   him   also   they  wounded,  and   cast   him   forth. 

13  And  the  lord  of  the  vineyard  said,  What  shall  I  do  ? 
I  will  send  my  beloved  son :  it  may  be  they  will  rev- 

1  Gr.  bond-servant. 

Ver.  9.  Began.  After  the  discomfiture  of  the  priests,  scribes, 
and  elders. — To  the  people,  but  'against'  (ver.  19)  His  assailants, 
who  were  undoubtedly  present.  Hence  there  is  no  disagreement  with 
the  other  accounts.  The  description  of  the  vineyard  omits  many  of 
the  details  found  in  Matthew  and  Mark.  The  'vineyard'  represents 
the  chosen  people;  the  husbandmen  the  rulers,  but  also  the  Jewish 
people  as  individuals — Into  another  country.  'Far  country' 
(A.  V.)  is  incorrect  and  misleading. — For  a  long  time.  A  detail 
peculiar  to  Luke.  The  figure  of  a  vineyard  for  the  people  of  Israel 
occurs  frequently  in  the  Old  Testament;  of  course,  Jehovah  is  repre- 
sented by  the  owner  of  the  vineyard.  Hence  the  period  referred  to  is 
that  from  the  institution  of  the  Mosaic  economy  to  the  coming  of 
Christ,  fifteen  centuries  in  all. 

Ver.  10.  And  at  the  season.  God's  season,  when  He  might  ex- 
pect fruit. — A  servant.  The  accounts  of  Mark  and  Luke  agree  in 
representing  three  sendings  of  different  servants,  but  the  latter  is  not 
so  varied  in  his  sketch  of  the  treatment  they  received.  Matthew  speci- 
fies two  sets  of  servants.  There  seems  however  to  be  a  gradation  in  the 
successive  acts  of  violence:  beat  him  (ver.  10);  handled  him 
shamefully  (ver.  11);  wounded  him  and  cast  him  forth  (ver. 
12).  The  servants  represent  God's  prophets,  sent  to  the  Jewish  people. 
They  were  usually  persecuted.  The  parable  is  all  the  more  pointed 
from  its  close  connection  with  the  question  about  John  the  Baptist,  the 
last  servant,  sent  by  Jehovah  and  maltreated  by  the  Jews. 

Ver.  13.  "What  shall  I  do  ?  Peculiar  to  Luke. — I  will  send 
my  beloved  eon.  Comp.  the  more  graphic  description  of  Mark 
(12:  G). — It  may  be.  The  word,  which  occurs  only  here  in  the  New 
Testament,  implies  an  expectation  ;  comp.  the  stronger  language  of  the 
other  accounts.  Notice  the  specific  difference  between  the  'son'  and 
the  '  servants,'  and  the  intimation  that  this  sending  of  the  Son  is  the 
final  act  of  Divine  mercy.  When  He  is  rejected,  no  other  messenger 
of  grace  remains.  The  clause  '  when  they  see  him'  (A.  V.)  is  not  found 
in  the  oldest  uncial  manuscripts  (except  A.). 


20:14-17.]  LUKE  XX.  289 

14  ercnce  him.  But  when  the  husbandmen  saw  him,  they 
reasoned  one  with  another,  saj  ing,  This  is  the  heir: 

15  let  us  kill  him,  that  the  inheritance  may  be  ours.  And 
they  cast  him  forth  out  of  the  vineyard,  and  killed  him. 
What  therefore  will  the  lord  of  the  vineyard  do  unto 

16  them  ?  He  will  come  and  destroy  these  husbandmen, 
and  will  give  the  vineyard  unto  others.     And  when 

17  they  heard  it,  they  said,  1  God  forbid.  But  he  looked 
upon  them,  and  said,  What  then  is  this  that  is  written, 

The  stone  which  the  builders  rejected, 

The  same  was  made  the  head  of  the  corner? 

1  Gr.  Be  it  not  so. 

Ver.  14.  This  is  the  heir,  etc.  Our  Lord  thus  represents  most 
clearly  the  state  of  things  as  it  existed  that  day.  The  resolve  to  kill 
Him  was  already  formed  ;  and  it  involved  a  conviction  on  their  part  of 
His  Messiahship.  At  the  same  time  He  asserts  even  more  strongly  Ilis 
own  exalted  position. — The  inheritance  may  be  ours.  The  lan- 
guage of  folly  as  well  as  of  ingratitude  and  cruelty. 

Ver.  15.  And  they  cast  him  forth.  Here  our  Lord  calmly 
predicts  His  own  death. — What  therefore  will  the  Lord  of  the 
vineyard  do  unto  them  ?     A  question  of  warning  and  of  love. 

Ver.  16.  He  'will  come  and  destroy.  So  Mark,  not  in  Mat- 
thew, this  is  the  answer  of  those  who  heard  the  parable. — Give  the 
vineyard  unto  others.  Whether  an  unconscious  prophecy  of  the 
hearers,  or  an  utterance  of  our  Lord  Himself,  the  language  must  be 
applied  '  to  the  temporal  punishment  of  the  Jewish  nation  as  a  nation, 
and  the  transference  of  God's  covenant  to  the  Gentiles'  (Bible  Com- 
mentary).— And  "when  they  heard  it,  they  said.  Who  spoke? 
Some  of  the  crowd,  we  think,  since  as  yet  Luke  has  not  introduced  the 
chief  priests  in  this  connection.— God  forbid,  or,  'Be  it  not  so,'  i.  e., 
this  casting  out  and  killing  and  consequent  destruction.  The  marginal 
rendering  shows  that  there  is  no  reference  to  Divine  interposition  in 
the  exclamation.  (The  phrase  occurs  only  here  in  the  Gospels.)  '  In 
this  utterance  we  have  the  groan  of  the  Jewish  people  when  the  truth 
that  they  were  indeed  to  be  rejected  burst  upon  them'  (Farrar). 

Ver.  17.  But  he  looked  upon  them.  An  earnest  look  is  indi- 
cated ;  peculiar  to  Luke. — "What  then  is  this  that  is  "written, 
i.  e.,  granting  that  your  deprecation  is  right,  that  these  things  would 
not  be,  how  then  could  this  Scripture  be  fulfilled?  The  passage  cited 
is  from  Ps.  118:  22.  Matthew  and  Mark  cite  more  iully. — The 
stone  which  the  builders  rejected,  etc.  The  figure  of  a  corner- 
stone is  not  an  uncommon  one  in  the  Bible.  The  language  of  the 
Psalm,  suggested  by  what  might  readily  occur  in  the  building  of  an 
important  edifice,  is  applicable  to  any  case  where  what  is  despised  be- 
19 


290  LUKE  XX.  [20:  18-20. 

18  Every  one  that  falleth  on  that  stone  shall  be  broken  to 
pieees;  but  on  whomsoever  it  shall  fall,  it  will  seatter 
him  as  dust. 

19  And  the  scribes  and  the  chief  priests  sought  to  lay 
hands  on  him  in  that  very  hour ;  and  they  feared  the 
people :  for  they  perceived  that  he  spake  this  parable 

20  against  them.  And  they  watched  him,  and  sent  forth 
spies,  which  feigned  themselves  to  be  righteous,  that 
they  might  take  hold  of  his  speech,  so  as  to  deliver 
him  up  to  the  rule*  and  to  the  authority  of  the  gov- 

*  Or,  ruling  power. — Am.  Com. 

comes  honorable.  The  original  reference  is  doubtful ;  but  it  is  here 
properly  applied  to  the  Messiah,  to  His  rejection  by  the  Jews,  and  to 
the  subsequent  extension  of  His  kingdom,  despite  this  rejection. 

Ver.  18.  Every  one  that  falleth,  etc.  Mark  omits  this  com- 
ment, which  is  found  in  Matthew.  Falling  on  this  stone  represents 
the  rejection  of  the  Messiah  in  His  lowliness,  as  the  rulers  were  doing. 
The  result  is  sad  enough,  but  not  an  irretrievable  calamity  such  as 
shall  befall  those  who  reject  Him  in  His  exaltation  :  but  on  whom- 
soever it  shall  fall,  it  will  scatter  him  as  dust,  or  rather,  'as 
chaff.'  Probably  an  allusion  to  Dan.  2:  85,  where  'the  stone  cut 
without  hands'  pulverizes  the  great  image,  and  scatters  it  'like  the 
chaff  of  the  summer  threshing-floor.'  Whoever  and  whatever  resists 
the  reigning  Christ  shall  be  thus  destroyed.  'When  the  glorified  Christ 
comes  again  to  judgment,  the  most  terrible  judgment  comes  upon  His 
enemies'  (Van  Oosterzee). 

Ver.  19.  And  the  scribes  and  the  chief  priests.  This  order 
is  found  in  A.  B.  C.  and  other  authorities;  and  is  probably  correct,  be- 
cause so  unusual. — In  that  very  hour.  So  the  R.  V.  properly  ren- 
ders. The  purpose  of  seizing  Him  at  once  is  mentioned  by  Luke  only. 
— And  they  feared  the  people  ;  and  hence  could  not  take  Him, 
for  they  (/.  c,  the  people ;  in  Matthew  and  Mark,  the  chief-priests  are 
spoken  of)  perceived  that  he  spake  this  parable  against  them 
(i.  e.,  the  chief-priests,  etc.). 

Vers.  20-26.  Second  Assault:  The  Question  Respecting  Tribute. 
Parallel  passages :  Matt.  22:  15-22;  Mark  12:  13-17.  Luke's  account 
states  more  fully  the  crafty  method  of  the  chief-priests,  but  as  regards 
the  interview  itself  presents  no  new  details. 

Ver.  20.  And  they  watched  him.  Hanging  about  until  the 
opportunity  came. — Sent  forth  spies,  men  instructed  for  the  pur- 
pose.— Feigning  themselves  to  be  righteous.  They  should 
come  to  Him,  as  though  their  consciences,  not  the  craft  of  His  enemies, 
had  prompted  the  following  question. — That  they  (the  foiled  Sanhe- 
drists)  might  take  hold  of  his  speech.     Both  the  person  and  the 


I 

20 :  21-24.]  LUKE  XX.  291 

21  ernor.  And  they  asked  him,  saying, 1  Master,  we  know 
that  thou  sayest  and  teaehest  rightly,  and  acceptest  not 
the  person  of  any,  but  of  a  truth  teaehest  the  way  of 

22  God :    Is  it  lawful  for  us  to  give  tribute  unto  Caesar, 

23  or  not?     But  he  perceived  their  craftiness,  and  said 

24  unto  them,  Shew  me  a  2  penny.*     Whose  image  and 

1  Or,  Teacher.  2  The  word  in  the  Greek  denotes  a  coin  worth  about  eight  pence  half 
penny.       *  denarius, — Am.  Com. 

thing  taken  hold  of  are  expressed  in  the  original. — Up  to  the  rule, 
etc.  'Killing  power'  {Am.  Com.)  points  more  directly  to  the  Roman 
power  in  general,  which  is  first  spoken  of,  the  specific  authority  to 
which  they  wished  to  deliver  Him,  was  that  of  the  governor.  Luke 
does  not  mention  the  Ilerodians,  who  were  associated  with  the  disciplea 
of  the  Pharisees  in  this  assault.  These  friends  of  Herod  were  usually 
opposed  to  the  Pharisees,  and  especially  on  the  matter  submitted  to 
our  Lord.  'We  have  therefore  here,  what  so  often  occurs  in  history,  a 
coalition  of  two  hostile  parties,  with  a  view  of  crushing  a  third,  danger- 
ous to  both.  In  Galilee  we  have  already  seen  a  similar  combination 
(Mark  3:6;  Luke  13:  31,  32).  There  was  a  perfectly  good  reason  for 
it  in  this  case.  If  the  answer  of  Jesus  required  to  be  denounced  to  the 
people,  this  task  would  fall  to  the  Pharisees,  who  stood  well  with  the 
multitude.  If,  on  the  contrary,  it  was  necessary  to  go  to  Pilate,  the  Ile- 
rodians would  take  this  part,  so  disagreeable  to  the  Pharisees'  (Godet). 

Ver.  21.  Master,  we  know,  etc.  'The  three  accounts  vary  in 
form,  but  agree  closely  in  thought.  The  R.  V.  presents  variations  and 
correspondences,  with  great  exactness.  The  independence  is  obvious. 
— Rightly,  straightly,  according  to  God's  law. — Acceptest  not  the 
person.  The  phrase  is  peculiar  to  Luke,  although  a  Hebraism;  comp. 
Gal.  2 :  6.  The  language  was  insincere,  but  adapted  to  their  purpose. 
They  imply  :  we  have  long  disputed  over  this  question ;  you  are  correct 
in  your  teachings,  impartial  in  your  judgments,  and  in  a  sense  speak 
for  God :  to  you  therefore,  we  submit  this  important  question  of  con- 
science and  of  law. 

Ver.  22.  Is  it  lawful  for  us;  as  Jews,  under  the  Mosaic  law 
(Matthew  and  Mark  omit:  'for  us'). — Tribute.  Luke  uses  the  Greek 
word  applied  to  land  and  poll  taxes,  while  Matthew  and  Mark  use 
the  Latin  equivalent.  The  reference  was  to  the  poll-tax,  which  as 
implying  individual  subjection  to  foreign  rule,  was  especially  hateful 
to  the  Pharisees,  who  constituted  the  national  party. 

Ver.  23.  Perceived  their  craftiness.  Matthew  and  Mark: 
'hypocrisy.'  The  word  'craftiness'  occurs  only  here  in  the  gospels, 
but  is  used  by  Paul  several  times.  Hypocrisy  and  cunning  are  twin 
sisters.  The  clause  'why  tempt  ye  me'  is  not  found  in  Aleph,  B.  L., 
but  was  probably  added  from  the  parallel  passages. 

Ver.  24.     Shew  me  a  penny,  i.e.,  a  denarius.     The  word  'shil- 


292  LUKE  XX.  [20:  25-27. 

25  superscription  hath  it  ?  And  they  said,  Caesar's.  And 
he  said  unto  them,  Then  render  unto  Caesar  the  things 
that  are  Caesar's,  and  unto  God  the  things   that  are 

2G  God's.  And  they  were  not  able  to  take  hold  of  the 
saying  before  the'  people :  and  they  marvelled  at  his 
answer,  and  held  their  peace. 

Chapter  20:  27—21:  4. 

TJie  Final  Scenes  in  the  Temple, 

27  And  there  came  to  him  certain  of  the  Sadducees,  they 
which  say  that  there  is  no  resurrection ;  and  they  asked 

ling'  more  nearly  represents  the  value,  but  'denarius'  is  the  name  of 
the  Roman  coin,  current  in  Palestine  at  that  time,  and  probably  the 
amount  of  the  poll-tax. — Whose  image  (the  head  upon  the  coin)  and 
superscription  (the  name  of  the  Emperor  which  was  stamped  upon 
it)  bath  it  ?  Here  again  Luke  varies  slightly. — Caesar's,  i.  e.,  the 
Roman  Emperor's. 

Ver.  25.  Then  render  unto  Caesar,  etc.  The  variations  in  the 
form  of  this  saying  are  very  slight ;  the  A.  V.  is.  however,  capricious  in 
its  treatment  of  the  three  passages.  The  answer  distinguishes,  without 
necessarily  dividing,  duty  to  God  and  duty  to  rulers ;  it  implies  a 
separation  of  Church  and  State.  See  notes  on  Matthew  and  Mark,  and 
especially  on  Rom.  13:  1-7.  The  former  part  of  the  answer  was  most 
applicable  to  the  Pharisees,  the  latter  part  to  the  Herodians. 

Ver.  26.  And  they  -were  not  able,  etc.  Luke  brings  out  most 
fully  the  sense  of  failure  on  the  part  of  His  enemies. 

The  Final  Scenes  in  the  Temple,  ver.  27 — chap.  21 :  4. 

After  the  second  assault  there  seems  to  have  been  a  brief  cessation  of  the  conflict. 
But  the  events  recorded  in  this  section  probably  occurred  in  quick  succession.  Luke 
here  records  the  assault  of  the  Sadducees  respecting  the  resurrection  (vers.  27-40) ;  then 
omitting  the  lawyer's  question,  he  tells  of  our  Lord's  unanswered  question  respecting 
Christ  the  Son  of  David  (vers.  41-44) ;  like  Mark  he  gives  but  a  brief  summary  of  the 
discourse  against  the  Pharisees  ^scribes,'  vers.  45-47),  with  which  the  public  teaching 
in  the  Temple  closed,  though  one  other  incident  is  mentioned  as  occurring  while  He 
lingered  there  (the  widow'*  mites,  chap.  21 :  1-4)  In  some  cases  this  account  agrees 
more  closely  with  that  of  Matthew,  in  others  with  that  of  Mark,  and  sometimes  all 
three  have  their  special  points  of  difference. 

Vers.  27*-40.  The  Question  of  the  Sadducees.  Parallel  passages : 
Matt.  22:  23-33;  Mark  12:  18-27. 

Ver.  27.  Certain  of  the  Sadducees.  The  Sadducees  are  men- 
tioned only  here  in  this  Gospel.     They  were  the  rationalistic  party 


20:  28-35.]  LUKE  XX.  293 

28  him,  saying,  1Master,  Moses  wrote  unto  us,  that  if  a 
man's  brother  die,  having  a  wife,  and  he  be  childless, 
his  brother  should  take  the  wife,  and  raise  up  seed  unto 

29  his  brother.     There  were  therefore  seven    brethren  : 

30  and  the  first  took  a  wife,  and  died  childless ;  and  the 

31  second;  and  the  third  took  her;  and  likewise  the  seven 

32  also  left  no  children,  and  died.     Afterward  the  woman 

33  also  died.  In  the  resurrection  therefore  whose  wife  of 
them  shall  she  be?    for  the  seven  had  her  to  wTife. 

34  And  Jesus  said  unto  them,  The  sons  of  this  2 world 

35  many,  and  are  given  in  marriage ;  but  they  that  are 
accounted  worthy  to  attain  to  that 2  world,  and  the  re- 
surrection from  the  dead,  neither  marry,  nor  are  given 

1  Or,  Teacher.  a  Or,  age. 

among  the  Jews,  either  rejecting  a  large  number  of  the  books  of  the 
Old  Testament,  or  explaining  away  their  obvious  meaning.  Their  views 
are  indicated  here,  and  in  Acts  23 :  8.  Their  weapon  was  a  sneer;  their 
successors  attack  Christian  truth  in  the  same  method  and  with  the  same 
spirit. — Tbey  which  say,  etc.  The  presence  of  the  article  in  the 
Greek  shows  that  this  points  to  the  opinion  of  the  entire  class ;  comp. 
on  the  other  hand,  Matt.  22:  23  (margin  of  R.  V.).  The  reading  here 
accepted  is  that  of  Aleph,  B.  C.  D.  L.  and  other  authorities.  The  evi- 
dence is  strong  enough  to  overcome  the  suspicion  of  an  alteration  to 
conform  with  Matthew  and  Mark.  The  Sadducees  also  denied  the  im- 
mortality of  the  soul ;  hence  the  aptness  of  ver.  38. 

Ver.  28.  Moses  wrote  unto  us,  or,  'for  us.'  The  precept  i3 
that  concerning  Levirate  marriages  (see  Deut.  23:  56),  the  design  being 
to  preserve  the  family  of  the  deceased  husband,  •  that  his  name  be  not 
put  out  of  Israel.' 

Vers.  29-32.  The  description  of  the  supposed  case  is  substantially 
the  same  in  all  the  accounts. 

Ver.  33.  In  the  resurrection,  i.  e.,  after  the  resurrection  has 
taken  place. — Whose  wife  of  them  shall  she  be?  More  exactly, 
'does  she  become.'  This  'was  one  of  the  materialistic  objections  to 
the  Resurrection,  which  as  an  insipid  "difficulty"  had  often  been  dis- 
cussed in  the  Jewish  schools.  It  was  excessively  common-place,  and 
even  if  Jesus  had  given  the  answer  which  contented  the  most  eminent 
Rabbis  of  the  Pharisaic  schools — that  the  woman  would  be  the  wife  of 
the  first  husband — it  is  hard  to  see  what  triumph  these  shallow  Epicu- 
reans (as  the  Talmud  calls  them)  would  have  gained  by  their  question' 
(Farrar). 

Vers.  34,  35.  Peculiar  to  Luke,  who,  however,  omits  the  solemn 
opening  rebuke:  'Ye  do  err,'  etc.  (Matthew,  Mark). — The  sons  of 


294  LUKE  XX.  [20 :  36,  37. 

36  in  marriage :  for  neither  can  they  die  any  more :  for 
they  are  equal  unto  the  angels ;  and  are  sons  of  God, 

37  being  sons  of  the  resurrection.  But  that  the  dead  are 
raised,  even  Moses  shewed,  in  the  place  concerning  the 
Bush,  when  he  calleth  the  Lord  the  God  of  Abraham, 

this  ■world ;  here  used  in  the  physical  sense,  i.  e.,  those  actually 
living  in  the  present  order  of  things. — Marry,  and  are  given  in 
marriage.  There  is  no  reference  to  the  moral  character  of  the  per- 
sons thus  described  ;  'this  world  '  simply  meaning  the  period  preceding 
the  resurrection  at  the  return  of  the  Messiah.  The  verse  cannot  be 
used  to  prove  the  superior  holiness  of  celibacy. — Accounted  wor- 
thy, i.  e.,  at  the  coming  of  the  Lord.  Here  the  moral  character  is 
spoken  of.—  To  attain  to  that  world,  the  state  of  life  after  the 
coming  of  the  Messiah,  which  is  introduced  by  the  resurrection 
from  the  dead.  This  means  the  first  resurrection  of  the  righteous 
(chap.  14:  14),  and  the  statement  probably  includes  those  believers 
who  are  living  at  the  Second  Advent. 

Ver.  3G.  For  neither  can  they  die  any  more.  The  correct 
reading  ('for'),  supported  by  Aleph,  B,  L,  33,  introduces  the  reason 
they  do  not  marry:  there  is  no  more  death,  hence  no  more  birth. 
If  then  all  the  dead  are  raised  and  die  no  more,  the  same  is  true  of 
unbelievers.  But  in  the  case  of  those  directly  spoken  of,  their  altered 
nature  is  introduced  as  a  reason  why  they  cannot  'die  any  more:'  for 
they  are  equal  unto  the  angels.  They  are  distinguished  from 
the  angels,  but  like  them  are  immortal. — And  are  sons  of  God. 
A  second  proof  that  their  nature  is  such  that  they  cannot  die:  they 
are  not  simply  sons  of  God  in  the  moral  sense,  but  are  essentially 
•partakers  of  the  divine  nature,'  and  hence  free  from  death. — Being 
sons  of  the  resurrection.  Into  this  state  they  pass,  this  change 
of  nature  takes  place,  at  the  resurrection.  And  the  same  change  will 
occur  in  believers  living  at  that  day  (1  Cor.  15:  51-54).  Comp.  Rom. 
8:  18-23. 

Ver.  37.  Even  Moses,  whom  you  have  quoted  (ver.  28)  to  estab- 
lish the  opposite  view.  The  Sadducees  are  said  to  have  acknowledged 
the  authority  of  the  Pentateuch,  but  not  of  the  prophetical  books. — 
Shewed.  The  making  known  something  before  concealed,  but  by 
implication,  rather  than  direct  statement  (Godet). — In  the  place 
concerning  the  Bush;  lit.,  'at  the  Bush,'  which  can  scarcely 
mean,  when  Moses  was  at  the  burning  bush.  The  paraphrase  of  the 
R.  V.  gives  the  sense  (as  in  Mark  also) :  in  the  section  which  tells  of 
the  burning  bush.  The  capital  letter  also  serves  to  indicate  this  view. 
In  Matthew  and  Mark  the  words  of  Ex.  3:  6  are  directly  cited,  as 
spoken  by  God;  here  the  statement  is  referred  to  as  the  language  of 
Moses  in  a  passage  written  by  him,  thus  presenting  the  correlated  fact 
of  the  human  authorship.— The  God  of  Abraham,  etc.    '  God  as  the 


20:  38-42.]  LUKE  XX.  295 

38  and  the  God  of  Isaac,  and  the  God  of  Jaeob.     Now 
he  is  not  the  God  of  the  dead,  but  of  the  living :  for 

39  all  live  unto  him.     And  certain  of  the  scribes  answer- 

40  ing  said,  l  Master,  thou  hast  well  said.    For  they  durst 
not  any  more  ask  him  any  question. 

41  And  he  said  unto  them,  How  say  they  that  the 

42  Christ  is  David's  son  ?     For  David  himself  saith  in 
the  book  of  Psalms, 

The  Lord  said  unto  my  Lord, 
Sit  thou  on  my  right  hand, 

1  Or.  Teacher. 

Personal  One  contracts  a  covenant  with  men,  and  calls  Himself  after 
them.  They  must  therefore  be  eternal,  because  they  are  the  children 
of  the  covenant  of  the  Everlasting  God'  (Van  Oosterzee). 

Ver.  38.  Now,  or,  'but,'  which  is  better  supported  than  'for* 
(A.  V.),  presenting  the  logical  conclusion. — Not  the  God  of  the 
dead,  but  of  the  living.  The  article  does  not  occur  in  the  Greek 
before  'dead'  and  'living.'  This  Jehovah,  thus  named  ('the  God  of 
Abraham,'  etc.)  is  not  the  God  of  dead,  but  of  living  persons. — For 
all  live  unto  him.  Peculiar  to  Luke.  The  emphasis  rests  upon 
♦all,'  which  may  be  taken  in  its  widest  sense:  all  creatures,  whether 
living  or  dead,  angels  or  men,  live  in  the  sight  of  God.  This  extends 
the  argument  further  than  the  parallels  in  Matthew  and  Mark,  where 
the  covenant  relation  alone  is  brought  into  view. 

Vers.  39,  40.  In  this  form  Luke  presents  the  victory  of  our  Lord, 
which  was  connected  with  the  last  question  put  to  Him  by  a  lawyer. 
— Thou  hast  well  said.  There  was  no  hypocrisy  in  this  exclama- 
tion, but  comp.  especially  on  Matt.  22:  35. — For  they  durst  not, 
etc.  But  their  hostility  remained,  and  was  doubtless  increased  by  the 
result  of  the  counter  question  of  our  Lord.  The  accounts  present  here 
decisive  marks  of  independence.  The  question  of  the  scribe  (Matt. 
22:  34-40;  Mark  12:  28-34),  'is  omitted  by  St.  Luke,  because  he  has 
given  similar  ones  before'  (Farrar). 

Vers.  41-44.  Our  Lord's  Closing  Question. — Parallel  passages: 
Matt.  22:  41-46;   Mark  12:  35-37. 

Ver.  41.  And  he  said  unto  them,  /.  «.,  the  'Scribes'  (ver.  39); 
according  to  Matthew:  'the  Pharisees;'  according  to  Mark,  it  was  said 
of  the  Scribes. — How  say  they;  quite  general,  but  the  parallel  ac- 
counts show  that  the  teaching  of  the  Scribes  and  Pharisees  is  referred 
to. — The  Christ ;  the  Messiah  promised  in  the  Old  Testament. 

Ver.  42.  For  David  himself.  'For'  ig  peculiar  to  Luke.  The 
Davidic  authorship  of  Ps.  110  is  assumed. — In  the  book  of  Psalms. 
As  in  ver.  37,  the  human  record  is  spoken  of;  Matthew  has:  'in  the 
Spirit;'  Mark:  'in  the  Holy  Spirit.'     Godet  says:  'The  new  Messianic 


29G  LUKE  XX.  [20:  43-46. 

43  Till  I  make  thine  enemies  the  footstool  of  thy  feet. 

44  David  therefore  calleth  him  Lord,  and  how  is  he  his 
son? 

45  And  in  the  hearing  of  all  the  people  he  said  unto 

46  his  disciples,  Beware  of  the  scribes,  which  desire  to 
walk  in  long  robes,  and  love  salutations  in  the  market- 
places, and  chief  seats  in  the  synagogues,  and  chief 

explanations  of  Ps.  110  are  the  masterpiece  of  rationalistic  arbitrariness.' 
If  our  Lord  did  not  believe  in  the  inspiration  of  these  records,  we  have 
no  knowledge  of  what  He  did  believe. — The  Lord  (».  e.,  Jehovah)  said 
unto  my  Lord  ;  here  the  Hebrew  is  Adonai,  the  possessive  pronoun 
being  represented  by  the  letter  Yod  (the  'jot'  of  Matt.  5:  IE).  Evi- 
dently those  present  admitted  that  the  verse  referred  to  the  Messiah  ; 
our  Lord's  interpretation  being:  David  speaks  of  the  Messiah  (to  whom 
Jehovah  speaks)  as  his  Lord. — Sit  thou  on  my  right  hand.  A 
Messianic  utterance;  comp.  our  Lord's  words  before  the  Sanhedrin 
(chap.  22:  69). 

Ver.  43.  The  footstool  of  thy  feet.  A  Hebrew  expression, 
which  the  R.  V.  rightly  restores,  here  and  in  Mark  12 :  36.  The  con- 
venience of  showing  the  variation  in  Matthew  ('underneath  thy  feet') 
and  in  some  copies  of  Mark,  is  of  itself  a  good  reason  for  giving  this 
form.     Comp.  Paul's  allusion  to  this  in  1  Cor.  15:  25. 

Ver.  44.  How  is  he  his  son  ?  'Then'  is  poorly  supported,  both 
here  and  in  Mark.  They  could  not  answer  Him,  nor  does  our  Lord  at 
this  point  reveal  the  truth.  Godet  thinks  the  question  was  asked  to 
publicly  demonstrate,  in  advance  of  the  accusation  of  blasphemy  which 
would  be  made  against  Him,  that  the  Old  Testament  taught  the  Divinity 
of  the  Messiah.  He  adds:  'If  it  is  true  that  Jesus  applied  to  Himself 
the  title  of  David's  Lord,  with  which  this  king  addressed  the  Messiah 
in  Ps.  110,  the  consciousness  of  His  Divinity  is  implied  in  this  title  as 
certainly  as  in  any  declaration  whatever  of  the  fourth  Gospel.'  More- 
over this  question  '  affords  the  convincing  proof  that  for  true  Christianity 
everything  depends  on  a  correct  judgment  of  His  glorious  Person' 
(Van  Oosterzee).  To  ignore  this  is  to  be  ignorant  of  the  central  fact  of 
God's  revelation. 

Vers.  45-47.  Denunciation  of  the  Scribes.  Parallel  passage: 
Mark  12:  38-40,  with  which  Luke's  account  closely  agrees.  In  Mat- 
thew 23,  a  full  account  of  the  discourse  is  given. 

Ver.  45.  In  the  hearing  of  all  the  people.  Peculiar  to  Luke. 
Matthew:   'Then  spake  Jesus  to  the  multitude  and  to  His  disciples.' 

Ver.  46.  Beware  of  the  scribes  ;  spoken  of  as  a  class,  their  char- 
acteristics being  added. — Which,  desire  to  walk  in  long  robes. 
The  'desiring'  (lit.,  'willing')  is  the  main  point,  the  'long  robes'  were 
signs  of  office  and  dignity.  Harmless  in  themselves  they  become  in  the 
case  of  those   desiring  to  display  them,  the  signs  of  unworthy  official 


20:  47—21:1-3.]  LUKE  XXI.  297 

47  places  at  feasts;  which  devour  widows' houses,  and  for 
a  pretence  make  long  prayers :  these  shall  receive 
greater  condemnation. 

21:  l     And  he  looked  up,  *and  saw  the  rich  men  that 

2  were  casting  their  gifts  into  the  treasury.     And  he 
saw  a  certain  poor  widow  casting  in  thither  two  mites. 

3  And  he  said,  Of  a  truth  I  say  unto  you,  This  poor 

1  Or,  and  saw  them  that  .  .  .  treasury,  and  they  were  rich. 

priae.  The  characteristics  remain,  though  the  cut  of  the  rohes  may 
have  been  altered.  The  love  of  salutations  in  public,  indicated  the 
same  pride.  Not  courtesy,  but  cherished  ceremony  fostering  vanity,  is 
forbidden. — Chief  seats  .  .  .  chief  places.  The  R.  V.  has  re- 
stored the  correspondence  which  exists  in  the  original,  and  made  the 
passage  more  intelligible.     Comp.  chap.  11:  43. 

Ver.  47.  "Which  devour  widows'  houses.  Matt.  23 :  14  (which 
answers  to  this  verse)  is  not  well  sustained.  '  The  avarice  thus  described 
may  have  attained  its  end  either  (1)  by  using  the  advantages  which 
they  possessed,  as  the  priests  and  notaries  of  the  time,  to  press  unjust 
claims  against  wealthy  widows,  or  to  become  their  heirs,  or  (2)  by  lead- 
ing devout  women,  under  the  show  of  piety,  to  bestow  on  them  their 
estates  or  houses.  To  minister  to  the  maintenance  of  a  scribe  was,  they 
taught,  the  best  use  of  wealth'  (Plumptre). — And  for  a  pretense, 
etc.  'Shew'  (A.  V.)  is  an  unnecessary  variation.  The  construction  in 
Matthew  and  Mark  is  different.  The  pretenae  of  piety  on  the  part  of 
those  thus  robbing  the  defenceless  involves  greater  condemnation. 
'Damnation'  (A.  V.)  is  misleading. 

Chap.  21:  1-4.  The  Widow's  Mites. — Parallel  passage:  Mark  12: 
41-44.    The  separation  of  this  paragraph  from  chap.  20  is  unfortunate. 

Ver.  1.  And  he  looked  up  (ver.  1).  From  where  He  had  taken 
His  seat,  'over  against  the  treasury'  (Mark).  The  distance  could  not 
have  been  very  great. — The  rich  men,  etc.  The  marginal  rendering 
has  little  to  recommend  it. — Into  the  treasury.  In  the  court  of 
the  women,  in  which  were  placed  thirteen  chests,  with  trumpet-shaped 
mouths,  into  which  the  gifts  were  cast.  The  place  where  they  stood 
was  called  'the  treasury.' 

Ver.  2.  A  certain -poor  widow.  In  Mark  'one'  occurs,  in 
contrast  with  '  many  that  were  rich.'  It  is  possible  that  the  poverty 
in  this  case  was  due  to  the  rapacity  of  the  scribes. — Casting  in  two 
mites.  Luke's  report  is  vivid.  The  smallest  copper  coin  among  the 
Jews  was  called  Upton  ('mite'),  i.  e.,  fish-scale,  the  same  name  being 
used  by  the  Greeks.  Mark  explains  its  relative  value.  It  was  worth 
about  two  mills,  American  money.     She  had  'two,'  and  she  gave  both. 

Ver.  3.  Of  a  truth.  The  ground  for  this  saying  is  given  in 
ver.  4. 


298  LUKE  XXI.  [21 :  4,  6. 

4  widow  cast  in  more  than  they  all :  for  all  these  did  of 
their  superfluity  cast  in  unto  the  gifts :  but  she  of  her 
want  did  cast  in  all  the  living  that  she  had. 

Chapter  21 :  5-38. 

The  Prophecy  of  the  Destruction  of  the  Temple,  and  the 
Subsequent  Discourse, 

5  And  as  some  spake  of  the  temple,  how  it  was  adorned 

Ver.  4.  For  all  these  did  of  their  superfluity,  etc.  The 
principle  here  laid  clown  is  a  simple  one,  and  of  universal  validity. 
The  value  of  gifts  is  their  cost  to  the  giver;  the  measure  of  that  cost  is 
the  self-denial  involved,  and  not  the  amount  of  the  gift  itself. — All 
the  living  that  she  had.  It  is  needless  to  inquire  how  our  Lord 
knew  this.  While  the  reference  is  to  her  possessions,  the  word  serves 
to  hint  at  her  entire  self-consecration.  '  This  incident,  witnessed  by 
Jesus  at  such  a  time,  resembles  a  flower  which  He  comes  upon  all  at 
once  in  the  desert  of  official  devotion,  the  sight  and  perfume  of  which 
make  Him  leap  with  joy'  (Godet). 

The  Prophecy  of  the  Destruction  of  the  Temple,  and  the  Subsequent  Dis- 
course, vers.  6-38. 

Parallel  passages :  Matt.  24 ;  Mark  13.  The  discourse  of  our  Lord  about  the  last 
times,  is  here  connected  most  closely  with  the  prediction  of  the  destruction  of  the 
temple  (vers.  5,  G).  There  is  no  allusion  to  the  mount  of  Olives,  where,  as  Matthew 
and  Mark  distinctly  assert,  the  question  of  ver.  7  was  put ;  but  the  wording  of  that 
verse  clearly  admits  of  a  change  of  scene.  (The  latter  Evangelist  names  the  four  dis- 
ciples to  whom  the  discourse  was  spoken.)  Luke's  report  is  not  so  full,  yet  it  contains 
a  number  of  peculiarities.  As  regards  the  application  of  this  discourse,  there  has  been 
much  discussion.  It  was  occasioned,  we  are  told  in  all  three  accounts,  by  a  prediction 
of  the  entire  destruction  of  the  temple,  which  led  the  disciples  to  ask,  'When  shall 
these  things  be  ?'  It  therefore  certainly  has  a  primary  reference  to  the  destruction  of 
Jerusalem.  Yet  many  of  the  predictions  point  to  another  event  still  future.  Indeed, 
this  is  to  be  expected.  The  disciples  had  also  asked  :  '  What  6hall  be  the  sign  of  thy 
coming,  and  of  the  end  of  the  world?'  (Matt.  24:  3).  They  doubtless  thought  the 
destruction  of  Jerusalem  and  the  second  coming  of  our  Lord  would  occur  at  the  same 
time.  But,  instead  of  correcting  the  mistake,  our  Lord  in  His  answer  makes  one  pro- 
phecy respecting  the  two  events.  For  although  separated  in  time,  they  are  analogous. 
Hence  even  those  parts  which  most  plainly  refer  to  the  destruction  of  Jerusalem  may 
have  another  fulfilment  hereafter.  We  must  be  very  cautious,  however,  in  asserting 
this  too  positively  of  any  one  passage.  The  destruction  of  Jerusalem  is  made  the  tjpo 
of  '  the  end  of  the  world  ;'  but,  for  that  very  reason,  we  should  bewaie  of  too  definite 
interpretations  pointing  to  the  last  time.  The  account  of  Luke,  while  admitting  of  the 
Other  reference,  applies  most  fully  to  the  overthrow  of  Judaism.  This  Evangelist  has 
already  given  an  account  of  a  discourse  referring  to  the  coming  of  Christ,  which  con- 


21:  6,  7.]  LUKE  XXI.  299 

6  with  goodly  stones  and  offerings,  ho  said,  As  for  tli 
things  which  ye  behold,  the  days  will  come,  in  which 
there  shall  not  be  left  here  one  stone  upon  another,  that 

7  shall  not  be  thrown  down.  And  they  asked  him, say- 
ing, l  Master,  when  therefore  shall  these  things  be  ?  and 
what  shall  be  the  sign  when  these  things  are  about  to 

iOr,  Teache 

tains  much  that  is  found  in  the  account  given  by  Matthew  and  Mark  of  thia  one ;  see 
chap.  17:2 

Vers.  5,  G  (rive  the  prophecy  which  occasioned  the  discourse ;  ver.  7  tells  of  the  ques- 
tion of  the  di.sriplts.  In  vers,  s,  9  there  it)  a  warning  against  being  deceived  as  to 
th"  fulfilment ;  vers  10-19  predict  the  persecutions  which  must  precede.  The  destruc- 
tion of  Jerusalem  is  plainly  foretold  in  vers.  20-24,  while  vers.  25-28  refer  directly  to 
the  second  coming.  In  vers.  29-33  the  parable  of  the  fig  tree  is  introduced,  as  a  preface 
to  the  closing  warning  in  vers.  34-86.  (These  divisions  follow  in  the  main  the  jtara- 
graphs  of  the  R.  V.)  In  vers.  37,  38,  Luke  adds  another  of  the  summaries  character- 
istic of  his  tiospel. 

Vers.  5,  6.  The  Prophecy  of  the  Destruction  of  the  Temple. — 
Borne  spake.  Our  Lord's  attention  was  called  to  the  building  by 
one  of  His  disciples  (so  Mark). — Goodly  stones  — The  immense  size 
of  them  was  especially  worthy  of  remark.  The  structures  were  not  yet 
finished  at  that  time. — Offeiings.  The  word  occurs  only  here  in  the 
New  Testament.  It  means  'consecrated  gifts.'  These  had  been  made 
for  the  most  part  by  heathen :  such  as  holy  vessels  by  the  Emperor 
Augustus,  and  others  by  Ptolemy  Philadelphia,  king  of  Egypt,  and 
especially  the  magnificent  golden  vine  presented  by  Herod  the  Greut, 
and  described  by  Josephus.  The  disciples,  as  it  were,  became  the 
intercessors  for  the  doomed  sanctuary,  and  pointed  to  these  things, 
which  fulfilled  Old  Testament  prophecy  (Ps.  72;  Is.  CO)  in  regard  to 
gifts  from  heathen  princes,  as  a  ground  for  hope  that  the  temple  would 
continue. 

Ver.  6.  The  days  (lit.,  'days'). — There  shall  not  be  left  here 
(so  Aleph,  B,  L,  and  other  good  authorities)  one  stone  upon 
another.  Comp.  chap.  19:  -44.  How  improbable  the  fulfilment  must 
have  seemed  !  Yet  this  literally  happened  (so  Josephus),  and  that  in 
spite  of  the  desire  of  Titus  to  spare  the  temple.  Farrar  cites  the 
remarkable  passage  in  2  Esdras  10:  54:  'in  the  place  where  the  Highest 
beginneth  to  show  His  city,  there  can  no  man's  building  be  able  to 
stand.'      Comp.  on  Matt.  24:  2. 

Ver.  7.  The  Question.—  Comp.  Matt.  24 :  3 ;  Mark  13:  4.— And 
they  asked  him,  f.  e.,  those  spoken  of  in  ver.  5. — When  there- 
fore shall  these  things  be.  Matthew  joins  with  this  a  question 
about  the  end  of  the  world,  which  the  disciples  evidently  joined  in 
time  with  this  destruction.  They  seemed  to  think:  Only  the  destruc- 
tion  of  the   world   can  result  in  the  destruction  of  this  magnificent 


300  LUKE  XXI.  [21:  8-10. 

8  pass?  And  he  said,  Take  heed  that  ye  be  not  Jed 
astray  :  for  many  shall  come  in  my  name,  saying,  I  am 
lie  ;  and,  The  time  is  at  hand  :  go  ye  not  after  them. 

9  And  when  ye  shall  hear  of  wars  and  tumults,  be  not 
terrified :  for  these  things  must  needs  come  to  pass 
first ;  but  the  end  is  not  immediately. 

10     Then  said  he  unto  them,  Nation  shall  rise  against 

temple,  God's  own  temple.  '  It  was  evening,  at  the  moment  perhaps 
when  the  setting  sun  was  casting  his  last  rays  on  the  sacred  edifice 
and  the  holy  city.  According  to  Mark  (13  :  3),  Jesus  was  seated  with 
Peter,  James,  John,  and  Andrew,  on  the  Mount  of  Olives,  over  against 
that  wonderful  scene.'     (Godet.) 

Vers.  8,  9.  The  Opening  Warning. — Comp.  Matt.  24 :  4-6  ;  Mark 
13 :  5-7.  The  variations  from  the  other  accounts  are  slight. — Take 
heed  that  ye  be  not  led  astray.  'Deceived'  (A.  V.)  is  less  ex- 
act. In  view  of  the  many  misguided  attempts  to  fix  the  chronology  of 
prophecy,  this  warning  always  seems  appropriate.  Many  look  upon 
every  extraordinary  event  in  nature  or  in  the  affairs  of  nations  as  a 
token  of  the  closing  of  the  world's  drama. — For  many  shall  come, 
etc.  Many  Jewish  enthusiasts  appeared  hefore  the  destruction  of 
Jerusalem,  hut  none  of  them  seem  to  have  claimed  the  authority  of  the 
Christian  Messiah.  The  warning  prohably  refers  to  the  danger  to 
which  Christians  would  he  exposed,  in  their  expectation  of  the  early 
return  of  Christ,  of  supposing  some  other  person  to  be  the  Lord. — I  am 
he  ;  a  better  rendering  than  that  of  the  A.  V. — The  time,  i.  e.,  of  the 
coming  of  the  kingdom,  is  at  hand.  Part  of  what  the  deceivers 
would  say.     Peculiar  to  Luke. 

Ver.  9.  Hear  of  wars. — Before  the  campaign  which  ended  in  the 
destruction  of  Jerusalem,  there  were  numerous  threats  of  war,  and  the 
believers  in  Judsea  were  in  danger  of  being  troubled  by  this. — 
Tumults.  Peculiar  to  Luke.  There  was  a  time  of  unusual  commo- 
tion among  the  .lews  in  all  countries,  even  at  Piome  itself,  before  the 
war  which  overthrew  their  holy  city. — Be  not  terrified.  They 
should  be  watchful,  but  not  fearful.  There  would  be  nothing  of  judg- 
ment for  them  in  the  visitation  upon  Jerusalem.  The  same  is  true  if 
the  prophecy  is  applied  to  the  future. — For  these  things  must 
first,  etc.  According  to  God's  plan,  here  revealed,  these  events  would 
precede  the  great  catastrophe ;  hence  they  need  not  be  terrified. — 
But  the  end  is  not  immediately.  Such  wars  and  commotions 
would  continue  for  some  time.  This  guards  them  against  supposing 
that  every  war  was  the  sign  of  the  coming  of  the  Lord  (at  the  destruc- 
tion of  Jerusalem).  Whatever  future  reference  the  prophecy  has,  it 
has  to  the  same  extent  &  present  caution. 

Vers.  10-19.     Predictions  of  Persecutions.     Comp.  Matt.  24;  7- 
14  ;  Mark  13  ;  8-13.     Luke's  account  shows  independence. 


21:  11,  12.]  LUKE  XXI.  301 

li  nation,  and  kingdom  against  kingdom:  and  there 
shall  be  great  earthquakes,  and  in  divers  places  famine 
and  pestilences ;  and  there  shall  be  terrors  and  great 

12  signs  from  heaven.  But  before  all  these  things,  they 
shall  lay  their  hands  on  you,  and  shall  persecute  you, 
delivering  you  up  to  the  synagogues  and  prisons, 
1  bringing  you  before   kings    and   governors  for  my 

1  Gr.  you  being  trough 

Ver.  10.  Then  said  he.  This  clause  is  peculiar  to  Luke.  It  in- 
dicates either  a  break  in  the  discourse,  or  more  probably  the  introduc- 
tion of  more  particular  details. — Nation  shall  rise,  etc.  '  Bear  in 
mind  the  massacres  at  Csesarea,  between  Syrians  and  Jews,  in  which 
twenty  thousand  of  the  latter  fell,  while  in  Syria  almost  every  city 
was  divided  into  two  armies,  which  stood  opposed  to  one  another  as 
deadly  enemies ;  the  quick  succession  of  the  five  emperors  in  Rome 
within  a  few  years,  Nero,  Galba,  Otho,  Vitellius,  Vespasian,  an^  the 
tumults  connected  therewith  in  wider  and  narrower  circles.'  (Van 
Oosterzee.)  Even  if  there  is  a  wider  reference,  the  primary  applica- 
tion to  such  events  is  undeniable. 

Ver.  11.  And  great  earthquakes.  Historians  record  five 
earthquakes  in  thirteen  years,  about  the  middle  of  the  first  century. — 
In  divers  places.  To  be  joined  with  what  follows,  as  the  R.  V.  in- 
dicates.— And  pestilences.  To  be  omitted  in  Matt.  24:  7.  Five 
years  before  the  Jewish  war  thirty  thousand  persons  died  at  Rome  in 
one  season  of  pestilence. — Terror  and  great  signs  from  heaven. 
The  whole  clause  seems  to  refer  to  one  kind  of  events,  '  meteors, 
auroras,  eclipses,  etc.,  phenomena  to  which  the  vulgar  readily  attach  a 
prophetic  significance'  (Godet),  and  which,  as  both  Josephus  and 
Tacitus  tell  us,  were  noticed  in  Judaea  in  the  period  before  the  destruc- 
tion of  Jerusalem. 

Ver.  12.  But  before  all  these  things.  Matthew  says  'then,' 
and  Mark  also  seems  to  imply  that  the  persecutions  would  follow  the 
signs,  etc.  (vers.  11,  12).  But  the  discrepancy  is  only  apparent.  The 
passage  in  Matthew  (ver.  6)  tells  of  what  shall  take  place  before  the 
end  comes,  then  in  vers.  7,  8  (corresponding  to  vers.  10,  11,  here)  of 
certain  things  which  are  'the  beginning  of  sorrows'  (ver.  9),  actually 
a  part  of  the  final  throes,  introducing  these  as  a  proof  ('for,'  ver.  7) 
that  '  the  end  is  not  yet :'  afterwards  in  ver.  9  (corresponding  to  ver.  12 
here)  the  point  of  time  spoken  ofv  in  ver.  6,  is  resumed,  and  '  then ' 
(i.  e.,  while  '  the  end  is  not  yet')  introduces  the  prediction  of  persecu- 
tion.— Lay  their  hands  on  you.  This  is  to  be  understood  literally, 
and  was  soon  fulfilled  ;  see  Acts  everywhere. — To  the  synagogues. 
These  were  the  places  of  ecclesiastical  punishment  among  the  Jews; 
bo  that  this  refers  especially  to  Jewish  persecution,  which  first  befell 
the  disciples,  even  in  foreign  countries ;  see  Acts  13 :  50. — Prisons. 


8C2  LUKE  XXI.  [21:  13-16. 

13  name's  sake.     It  shall  turn  unto  you  for  a  testimony. 

14  Settle  it  therefore  in  your  hearts,  not  to  meditate  be- 

15  forehand  how  to  answer :  for  I  will  give  you  a  mouth 
and  wisdom,  whieh  all  your  adversaries  shall  not  be 

16  able  to  withstand  or  gainsay.  But  ye  shall  be  delivered 
up  even  by  parents,  and  brethren,  and  kinsfolk,  and 
friends ;  and  some  of  you  l  shall  they  cause  to  be  put 

1  Or,  sTuill  they  put  to  death. 

This  was  fulfilled  both  by  Jews  and  Gentiles :  see  Acts  5:  18  and  16: 
24. — Kings.  Compare  in  the  Book  of  the  Acts  the  conduct  of  Herod, 
of  Faul  before  Agrippa,  before  Caesar  (2  Tim.  4:  16). — Governors: 
compare  Paul  before  Felix  and  Festus. — For  my  name's  sake.  It 
is  not  pei'secution,  but  persecution  for  Christ's  sake,  that  is  predicted; 
a  distinction  with  a  difference  which  fanatics  fail  to  perceive.  Compare 
the  similar  prediction  made  to  the  Apostles  just  before  they  were  sent 
out  (Matt:  10:  17,  18). 

Ver.  13.  It  shall  turn  unto  you  for  a  testimony,  i.  e.,  of  your 
faithfulness,  giving  you  an  opportunity  to  testify  for  the  Lord,  and 
' against  them '  (Mark.  13:  9j. 

Ver.  14.  Settle  it  therefore.  Compare  Mark  13:  11;  Matt.  10: 
19.  These  four  disciples  had  received  a  similar  command  some  time 
before ;  it  is  now  confirmed. — In  your  hearts  ;  so  as  to  '  be  not  anx- 
ious' (Matthew,  Mark).  —  Beforehand  how  to  answer.  The 
'answer'  is  the  defence  made  on  trial.  They  were  not  to  be  concerned 
as  to  'how  or  what'  they  should  speak  (Matthew).  No  studied  elo- 
quence would  be  needed  in  their  defence ;  the  reason  follows. 

Ver.  15.  Peculiar  to  Luke,  but  comp.  Matt.  10:  19,  20.— For  I 
"will  give  you.  The  promise  is  from  our  Lord  Himself;  but  notice 
that  in  the  parallel  passage  in  Mark  13:  11  the  power  is  attributed  to 
'the  Holy  Ghost,'  and  in  Matt.  10:  20  to  'the  Spirit  of  your  Father.' — 
A  mouth  and  wisdom.  The  former  refers  to  the  words  they  were 
to  utter ;  the  latter,  to  the  gift  of  delivering  these  words  appropriately. 
According  to  others,  'mouth'  refers  to  the  form,  'wisdom'  to  the 
thought.  In  any  case  both  thought  and  word  would  be  needed.  The 
inspired  thought  could  only  be  expressed  in  words,  and  must  affect  the 
words. — Not  be  able  to  withstand  or  gainsay;  'withstand' 
corresponds  to  'wisdom;'  'gainsay'  to  'mouth.'  Comp.  Acts  6:  10,  as 
a  specimen  of  fulfilment.  There  is,  however,  no  reference  to  Stephen 
here,  as  those  who  deny  any  prophecy  would  affirm.  The  prophecy 
was  literally  fulfilled,  and  the  condemning  to  death  was  often  a  con- 
fession that  the  words  of  the  martyrs  could  not  be  answered. 

Ver.  16.  Delivered  up  even  by  parents.  A  prediction  of 
domestic  persecution  had  been  made  before  (Matt.  10:  21),  while  in  the 
parallel  passage  (Matt.  24:  10)  it  is  joined  with  a  prophecy  of  apostasy 
among  Christians.     Certainly  none  would  persecute  more  bitterly  than 


12:  17-21.]  LUKE  XXI.  303 

17  to  death.     And  ye  shall  be  hated  of  all  men  for  my 

18  namesake.     And  not  a  hair  of  your  head  shall  per- 

19  ish.     to  your  patience  ye  shall  win  your  l  souls. 

20  But  when  ye  see  Jerusalem  compassed  with  armies, 

21  then  know  that  her  desolation  is  at  hand.     Then  let 

1  Or,  lives. 

these.  Of  such  apostasy  there  are  indications  in  the  Epistles,  and  the 
persecutions  would  naturally  follow.  Taul  had  to  maintain  a  long  con- 
flict against  false  brethren,  Judaizing  teachers.  —  Some  of  you. 
James,  who  was  present,  was  soon  put  to  death  (Acts  12:  2).  The 
marginal  rendering  is  more  exact. 

Vor.  17.  And  ye  shall  be  hated,  etc.  Comp.  Acts  24:  5;  28: 
22,  and  the  many  allusions  in  the  Epistles,  as  well  as  the  notices  of 
Christians  in  early  heathen  writers.  Probably  the  last  times  will  be 
marked  by  a  fresh  and  fierce  manifestation  of  this  hate. 

Ver.  18.  And  not  a  hair  of  your  head  shall  perish.  Some 
would  add :  '  as  long  as  you  are  needed  for  the  service  of  Christ ;'  others 
refer  it  to  the  safety  of  the  mass  of  Christians  at  the  time  of  the  destruc- 
tion of  Jerusalem.  But  the  fact  that  ver.  16  points  to  the  death  of  some 
makes  a  reference  to  the  spiritual  life  more  probable.  The  seeming 
difficulty  led  to  an  early  omission  of  the  verse.  It  is  better  to  under- 
stand it  as  '  not  literally,  but  really  true ;  not  corpo-really,  but  in  that 
real  and  only  life  which  the  disciple  of  Christ  possesses'  (Alford). 
This  view  is  confirmed  by  the  correct  interpretation  of  the  next  verse. 
,  Ver.  19.  In  your  patience,  or,  '  stedfastness,'  ye  shall  win 
your  souls,  or,  '  lives.'  In  the  endurance  of  these  predicted  afflic- 
tions they  should  gain,  or  come  into  the  possession  of,  their  true  life. 
If  ver.  18  refers  to  physical  safety  this  promise  also  does.  '  In '  means : 
in  this  God  appointed  way,  not  strictly,  by  means  of  it.  The  whole 
verse  is  not  a  command,  but  a  promise,  according  to  the  reading  of  A, 
B,  33,  the  best  versions,  so  Origen  expressly.  The  reading  followed 
in  the  A.  V.  is  misleading.  The  word  'souls'  (or,  'lives')  opposes 
that  view  of  ver.  18,  which  refers  it  to  the  preservation  of  every  hair 
in  the  resurrection. 

Vers.  20-24.  The  Direct  Prediction  of  the  Destruction  of  Jeru- 
salem.—Comp.  Matt.  24 :  15-22 ;  Mark  13 :  14-20.  There  is  no  parallel 
in  Luke's  report  to  Matt.  24:  23-28;  Mark  13:  21-23. 

Ver.  20.  Jerusalem  compassed  with  armies.  The  plainest 
and  most  graphic  form  of  the  prediction.  Luke,  writing  for  Gentile 
readers,  does  not  refer  to  Daniel's  prophey,  but  speaks  of  its  fulfilment. 
We  prefer  this  view  to  that  which  finds  a  different  sign  here;  comp. 
Mark  13:  14,  15.  There  was  abundant  time,  after  the  first  approach 
of  the  Pioman  armies,  for  the  Christians  to  flee:  her  desolation  did 
not  then  begin,  but  was  at  hand. 

Ver.  21.     In  Judaea.     The  Christians  living  there. — Flee  to  the 


304  LUKE  XXI.  [21:  22-24. 

them  that  arc  in  Judaea  flee  unto  the  mountains ;  and 
let  them  that  are  in  the  midst  of  her  depart  out ;  and 
let  not  them  that  are  in   the  country  enl^  therein. 

22  For  these  are  days  of  vengeance,  that  all  things  which 

23  arc  written  may  be  fulfilled.  Woe  unto  them  that  are 
with  child  and  to  them  that  give  suck  in  those  days ! 
for  there  shall  be  great  distress  upon  the  Mand,  and 

24  wrath  unto  this  people.  And  they  shall  fall  by  the 
edge  of  the  sword,  and  shall  be  led  captive  into  all  the 
nations :  and  Jerusalem  shall  be  trodden  down  of  the 
Gentiles,  until  the  times  of  the  Gentiles  be  fulfilled. 

1  Or,  earth. 

mountains.  They  understood  this  literally,  and  fled  to  Pella,  over 
the  mountains  in  Peraea,  where  they  remained  in  safety. — In  the 
midst  of  her,  i.e.,  Jerusalem,  not  Judaea,  as  appears  from  the  last 
clause  of  the  verse. — In  the  country.  In  the  rural  districts  about 
Jerusalem,  not  in  other  countries;  as  the  A.  V.  implies. — Therein; 
i.  e.,  into  the  city.  The  command  is  more  detailed  in  the  accounts  of 
Matthew  and  Mark.  The  one  thought  is :  Jerusalem  is  doomed,  the 
sign  of  its  destruction  is  plain  ;  flee  from  the  impending  danger.  This 
was  literally  obeyed,  and  no  Christians  perished  when  Judaism  was 
overthrown.  Its  temple  perished,  its  worship  ceased,  its  people  were 
scattered  ;  but  its  real  King  still  reigned  over  a  real  Israel. 

Ver.  22.  Days  of  vengeance.  Of  God's  vengeance,  not  of  man's.* 
Comp.  chap.  18:  8.  Even  Titus  seems  to  have  been  conscious  that  he 
was  a  minister  of  Divine  retribution. — All  things  which  are  writ- 
ten may  be  fulfilled.  Our  Lord  then  asserts  that  this  retribution 
had  been  already  prophesied  in  the  Old  Testament.  'All  things'  points 
to  more  than  one  prediction.  That  of  Daniel,  quoted  by  Matthew  and 
Mark,  is  certainly  included,  but  others  also,  beginning  with  Deut.  28: 
15,  etc.,  and  running  through  the  whole  prophetic  period. 

Ver.  23.  "Woe  unto  them  that  are  with  child,  etc.  The 
terrors  of  such  a  time  are  naturally  greatest  for  these  classes,  named 
in  all  three  accounts. — Upon  the  land,  or,  'earth.'  This  maybe 
general,  but  as  the  direct  reference  is  to  the  war  under  Titus,  it  more 
probably  means :  the  land  of  Judaea.  If  the  wider  sense  be  adopted, 
the  particular  distress  (Divine  retribution)  is  brought  out  in  the  clause: 
wrath  unto  this  people. 

Ver.  24.  They  shall  fall,  etc.  Peculiar  to  Luke.  '  The  reference 
is,  of  course,  to  'this  people.'  'According  to  Josephus,  the  number 
of  the  slain  amounted  to  1,100,000  ;  97,000  were  carried  away  as  slaves, 
mostly  to  Egypt  and  the  provinces.' — And  Jerusalem  shall  be 
trodden  down  of  the  Gentiles,  or,  '  nations.'    Here  the  discourse 


21:  25.]  LUKE  XXI.  305 

25  And  there  shall  be  signs  in  sun  and  moon  and  stars; 
and  upon  the  earth  distress  of  nations,  in  perplexity 

begins  to  have  a  wider  reference  than  the  destruction  of  Jerusalem. 
That  city  is  personified,  and  represented  as  desecrated,  and  kept  in 
contemptuous  bondage  and  desolation.  This  is  its  present  condition. 
We,  therefore,  understand  'Gentiles,'  as  meaning  not  only  Romans, 
but  Mohammedans,  and  even  Crusaders. — Until  the  times  of  the 
Gentiles  be  fulfi  led.  Comp.  Rom.  11:  11-32.  Each  Gentile  na- 
tion, like  the  Jews,  has  its  'time'  (opportunity).  When  this  dispensa- 
tion of  the  Gentiles  ends,  Jerusalem  will  be  no  longer  trodden  down. 
Opinions  differ,  however,  as  to  whether  this  dispensation  of  the  Gen- 
tiles implies  their  conversion  to  Christ  or  their  rejection  of  Him.  All 
analogy  points  to  the  former,  and  the  subsequent  prophecies  confirm 
this  view.  Among  all  nations  converts  will  be  made,  but  the  terrible 
events  which  will  precede  the  end  of  the  world  indicate  plainly  a  great 
rejection. 

Vers.  25-28.  The  Signs  of  the  Coming  of  the  End. — Comp.  Matt. 
24:  29-31 ;  Mark  13:  24-27.  In  both  these  passages  the  R.  V.  makes 
a  separate  paragraph.  Here  the  connection  with  ver.  24  is  close,  and 
yet  in  none  of  the  accounts  is  the  change  of  subject  more  unmistakable. 
From  this  point  the  prominent  (in  most  cases  the  exclusive)  reference 
is  to  the  Second  Coming  of  Christ,  which  will  not  take  place  '  until  the 
times  of  the  Gentiles  be  fulfilled.' 

Ver.  25.  And  there  shall  be  signs,  etc.  These  signs  evidently 
refer  not  to  the  destruction  of  Jerusalem,  but  to  the  end  of  '  the  times 
of  the  Gentiles.'  The  language  is  peculiar  to  Luke,  but  the  thoughts 
are  the  same  as  in  Matthew  and  Mark.  The  R.  V.  properly  repro- 
duces the  graphic  form  of  the  Greek  in  sun  and  moon  and  star,s. 
Up  to  the  time  of  fulfilment  it  will  doubtless  be  an  open  question 
whether  this  prophecy  points  to  certain  cosmic  changes,  or  is  to  be 
understood  figuratively,  of  '  the  eclipse  of  nations  and  the  downiall  of 
potentates'  (Farrar).  The  former  is  not  at  all  impossible. — And 
upon  the  earth  distress  of  nations,  etc.  The  remainder  of  the 
verse  is  peculiar  to  Luke. — For  the  roaring  of  the  sea  and  the 
billows.  The  R.  V.  accepts  a  reading  (Aleph,  A,  B,  C,  L,  Vulgate, 
etc.)  which  requires  a  change  of  punctuation  and  construction  ;  but  a 
more  exact  rendering  would  be  :  'at  the  roar  of  the  sea  and  the  surge.' 
How  far  this  prophecy  will  be  literally  fulfilled  cannot  be  determined. 
If  the  whole  passage  be  taken  figuratively,  then  a  remarkable  com- 
motion in  the  sea  of  nations  is  predicted,  but  it  may  refer  to  physi- 
cal perturbations  ushering  in  the  new  earth.  The  perturbations, 
whether  physical  or  not,  will  be  portentous,  producing  general  anxiety 
and  despair  in  view  of  the  further  terrors  these  events  presage. 
'Alarming  symptoms  will  all  at  once  proclaim  one  of  those  universal 
revolutions  through  which  our  earth  has  more  than  once  passed' 
(Godot). 
20 


806  LUKE  XXI.  [21 :  26-29. 

26  for  the  roaring  of  the  sea  and  the  billows  ;  men  faint- 
ing for  fear,  and  for  expectation  of  the  things  which 
are  coming  on  2the  world :  for  the  powers  of  the  hea- 

27  vens  shall  be  shaken.  And  then  shall  they  see  the 
Son  of  man  coming  in  a  cloud  with  power  and  great 

28  glory.  But  when  these  things  begin  to  come  to  pass, 
look  up,  and  lift  up  your  heads ;  because  your  re- 
demption draweth  nigh. 

29  And  he  spake  to  them  a  parable :  Behold  the  fig 

1  Or,  expiring.  2  Gr.  the  inhabited  earth. 

Ver.  26.  Men  fainting  for  fear,  etc.  The  marginal  rendering 
is  more  literal.  The  entire  clause  points  to  visible  terrifying  occur- 
rences.— The  world.  The  R.  V.  always  explains  the  Greek  word 
here  used,  by  the  above  marginal  note. — The  powers  of  the 
heavens  shall  be  shaken.     So  Matthew  and  Mark. 

Ver.  27.  And  then  shall  they  see  the  Son  of  man  com- 
ing. Comp.  1  Thess.  4:  16;  Rev.  14:  14,  and  similar  passages. — In 
a  cloud.  This  form  is  peculiar  to  Luke. — With  power  and  great 
glory ;  so  Matthew ;  Mark :  ■  with  great  power  and  glory.'  This 
personal  coming  is  everywhere  announced,  but  its  time  is  unknown 
(Mark  13:  32),  and  the  prophecies  regarding  its  attending  circum- 
stances can  only  be  figures  of  the  greater  realities. 

Ver.  28.  But  when  these  things,  i.  e.,  those  spoken  of  in  vers. 
25,  26,  since  the  coming  of  the  Son  of  man  (ver.  27)  would  be  in. 
stantaneous. — Begin  to  come  to  pass.  This  suggests  their  con- 
tinuance, but  the  close  of  the  verse  indicates  a  brief  period. — Look 
up.  The  word  means  to  raise  one's  self  from  a  stooping  posture,  and 
is  here  applied  to  those  previously  bowed  under  tribulations.  The 
idea  of  joyful  hope  is  of  course  implied,  as  in  the  other  phrase:  lift 
up  your  heads,  which,  however,  suggests  more  strongly  the  idea  of 
expectation. — Because  your  redemption  (completed  at  and  by 
Christ's  appearing)  draweth  nigh.  The  same  events  which  terrified 
the  world  (vers.  25,  26)  are  to  awaken  these  feelings  in  Christians. 
This  is  to  be  our  comfort  also  during  the  intervening  period,  if  we  are 
cast  down  by  the  prospect,  or  fact,  of  a  general  rejection  of  Christ. 

Vers.  29-33.  The  Parable  of  the  Fig  Tree.  Comp.  Matt  24: 
82-35;  Mark  13:  28-32.  The  three  accounts  agree  closely,  but  Mat- 
thew and  Mark  add  some  thoughts  not  found  in  Luke's  report.  The 
iuterpretation  of  this  paragraph  is  very  difficult.  If  it  can  be  referred 
exclusively  to  the  Second  Advent,  all  becomes  simple  ;  but  ver.  32  is 
most  naturally  applied  to  the  destruction  of  Jerusalem.  It  seems 
likely  that,  having  uttered  predictions  respecting  each  event,  our  Lord 
now  speaks  of  what  is  common  to  both ;  the  one  being  a  type  of  the 
other:  but  see  on  ver.  32. 


21 :  30-34.]  LUKE  XXI.  307 

30  tree,  and  all  the  trees :  when  they  now  shoot  forth,  ye 
see  it  and  know  of  your  own  selves  that  the  summer 

31  is  now  nigh.  Even  so  ye  also,  when  ye  see  these 
things  coming  to  pass,  know  ye  that  the  kingdom  of 

32  God  is  nigh.  Verily  I  say  unto  you,  This  generation 
shall  not  pass  away,  till  all  things  be  accomplished. 

33  Heaven  and  earth  shall  pass  away :  but  my  words 
shall  not  pass  away. 

34  But  take  heed  to  yourselves,  lest  haply  your  hearts 
be  overcharged  with  surfeiting,  and  drunkenness,  and 
cares  of  this  life,  and  that  day  come  on  you  suddenly 

Ver.  29.  And  he  spake  to  them  a  parable.  This  break  in 
the  continuity  of  the  discourse  is  peculiar  to  Luke,  and  may  indicate 
that  this  is  the  summing  up. — Behold  the  fig  tree.  Some  find  a 
reference  to  the  Jewish  people  (comp.  chap.  13  :  6-9,  and  the  cursing 
of  the  barren  fig  tree) ;  but  the  addition  of  Luke :  and  all  the 
trees,  shows  that  this  must  not  be  pressed. 

Ver.  30.  "When  they  now  shoot  forth.  The  figure  require? 
no  explanation  ;  but  Luke  here  also  includes  '  all  the  trees ' — Of  your 
own  selves  is  peculiar  to  Luke. 

Ver.  31.  Know  that  the  kingdom  of  God  is  nigh.  Mat- 
thew and  Mark  :  '  that  He  is  nigh,'  but  'it'  is  a  probable  rendering. 
The  expression  used  by  Luke  certainly  admits  of  a  double  reference 
to  the  beginning  and  to  the  consummation  of  the  new  dispensation. 

Ver.  32.  This  generation  shall  not  pass  away.  On  the 
whole  it  is  safest  to  take  •  generation '  in  its  natural  sense,  though 
many  still  maintain  that  it  here  means  '  race '  (»".  e.,  the  Jewish  people). 
The  reference  is  then  to  the  destruction  of  Jerusalem,  either  as  ac- 
complishing '  all  things '  spoken  of,  or  as  the  beginning  of  the  process 
of  accomplishment  (so  Van  Oosterzee,  Plumptre,  and  others).  An 
exclusive  application  to  the  destruction  of  Jerusalem  seems  to  be  op- 
posed by  the  fact,  that  Matthew  and  Mark,  immediately  after  this, 
tell  of  our  Lord's  saying  :  '  of  that  day  or  that  hour  knoweth  no 
one,'  etc. 

Ver.  33.  Heaven  and  earth  shall  pass  away.  With  what 
quiet  majesty  our  Lord  speaks.  There  would  be  an  anti-climax,  if 
the  exclusive  reference  were  to  the  destruction  of  the  Jewish  state. 
The  new  heavens  and  new  earth  are  here  promised  (comp.  2  Pet.  3 : 
8-13).  The  Lord's  people  are  often  impatient  because  the  fulfilment 
is  delayed,  but  the  Lord  is  'patient,  because  eternal.' 

Vers.  34-36.  Concluding  Warning. — Peculiar  to  Luke  in  this 
form,  though  the  same  thoughts  occur  in  Matt  24 :  42-51  ;  Mark  13  : 
32-37. 


800  LUKE  XXI.  [21 :  35-38. 

35  as  a  snare :  for  so  shall  it  come  upon  all  them  that 

36  dwell  on  the  face  of  all  the  earth.  But  watch  ye  at 
every  season,  making  supplication,  that  ye  may  prevail 
to  escape  all  these  things  that  shall  come  to  pass,  and 
to  stand  before  the  Son  of  man. 

37  And  every  day  he  was  teaching  in  the  temple ;  and 
every  night  he  went  out,  and  lodged  in  the  mount  that 

Ver.  34.  To  yourselves.  Emphatic. — Overcharged.  Made 
heavy,  sleepy,  and  hence  unexpectant,  the  underlying  thought  being 
the  sudden  return  of  the  Lord.  Three  things  are  mentioned  as  bring- 
ing them  into  such  a  state. — Surfeiting,  heaviness  and  dizziness, 
such  as  drunkenness  of  yesterday  gives;  drunkenness,  which  makes 
them  for  to-day  unfit  to  reflect  maturely  upon  their  highest  interests ; 
cares  of  this  life,  which  plague  them  for  to-morrow  (Van  Oosterzee). 
These  are  not  to  be  taken  figuratively,  but  as  representing  three  classes 
of  dangers.  Things  relatively  lawful  are  here  included,  because  they 
may  be  used  so  unwisely  as  to  deprive  Christians  of  a  watchful  spirit. 
— Suddenly  as  a  snare.  The  phrase  '  as  a  snare,'  is  properly 
connected  with  ver.  34  in  the  R.  V.  '  That  day '  would  certainly 
come  '  suddenly,'  but  if  they  were  '  overcharged '  with  other  matters, 
it  would  come  '  as  a  snare.'  The  figure  is  that  of  throwing  a  net 
or  noose,  over  wild  animals.  There  is  a  thought  of  ruinous  conse- 
quences as  well  as  of  suddenness. 

Ver.  35.  For  so  shall  it  come  upon  all,  etc.  It  is  to  be  a  universal 
surprise,  a  universal  judgment. — The  idea  of  sitting  securely  is  implied 
in  the  word  dwell. 

Ver.  36.  But  watch  ye  at  every  season.  This  is  the  main 
exhortation,  and  the  mode  of  this  constant  watching  is  further  described, 
making  supplication.  —  That  ye  may  prevail,  or,  'have  the 
strength,'  be  in  a  condition.  This  is  the  sense  of  the  correct  reading. 
(So  Aleph,  B,  L,  1,  33,  and  early  versions.)  But  the  reference  is  not 
to  human  strength. — And  to  stand  before  the  Son  of  man. 
Gathered  by  the  angels  as  the  elect  (Matt.  24:  31;  Mark  13:  27).  As 
the  glorified  Son  of  man  is  referred  to,  we  may  include  here  the  idea 
of  permanent  glory  in  His  presence  as  well  as  full  acquittal  at  the  hour 
when  brought  before  Him.     A  fitting  conclusion. 

Vers,  37,  38. — Concluding  Sketch  of  our  Lord's  Teaching.  Pecu- 
liar to  Luke.  Luke  does  not  assert  that  our  Lord  afterwards  taught  in 
the  temple.  Hence  there  is  no  contradiction  of  the  accounts  of  Matthew 
and  Mark.  Unlike  them  he  has  prefaced  the  final  discourses  with  a 
general  sketch  of  our  Lord's  activity  during  these  days  (chap.  19:  47, 
48),  and  now  lie  sums  up  in  conclusion,  with  a  similar  sketch. 

Ver.  37.  Every  day.  Lit.,  'the  days,'  definite  days  of  that  week 
of  His  passion. — The  mount  of  Olives,  or  better,  Olivet.  See  on 
chap.  19:  29.     Luke  makes  no  mention  of  Bethany.,  where,  according 


21:38—22:1.]  LUKE  XXII.  309 

38  is  called  the  mount  of  Olives.*  And  all  the  people 
came  early  in  the  morning  to  him  in  the  temple,  to 
hear  him. 

Chapter  22:  1-6. 

The  Council  of  the  Rulers,  and  their  Agreement  with  Judas. 

22:  1     Now  the  feast  of  unleavened  bread  drew  nigh, 

*  Instead  of  'the  mount  of  Olives'  read  Olicet. — Am.  Com. 

to  Matthew  and  Mark,  our  Lord  spent  the  nights  of  Sunday  and  Mon- 
day. This  is  all  they  assert,  although  from  their  inserting  the  supper 
at  Bethany  after  these  discourses,  the  impression  is  made  that  Tuesday 
night  was  spent  there.  As  the  nights  here  referred  to  were  those  con- 
nected with  public  teaching,  it  does  not  meet  the  difficulty,  to  say  that 
Luke  is  telling  us  where  our  Lord  spent  Tuesday  and  Wednesday  nights, 
of  which  we  have  no  definite  record.  It  is  improbable  that  He  spent 
the  night  (partly  in  prayer)  without  shelter.  The  next  appearance  of 
our  Lord  is,  as  sending  two  of  His  disciples  (chap.  22:  8),  so  that  they 
were  near  Him.  Bethany  was  probably  the  place,  and  Olivet  is  here 
mentioned  as  including  it. 

Ver.  38.  Came  early  in  the  morning,  rather  than  came  eagerly, 
as  some  translate.  This  suggests  that  our  Lord  was  for  the  greater 
part  of  the  teaching  days  in  the  temple ;  a  fact  in  accordance  with  the 
number  of  incidents  which  we  must  place  on  Tuesday. — No  miracles  are 
mentioned  in  this  connection  ;  the  time  for  these  had  already  passed. 
Up  to  the  last  appearance  in  public  before  His  betrayal,  our  Lord's 
popularity  continued. 

The  Council  of  the  Rulers,  and  their  Agreement  with  Judas,  vers.  1-6. 

Parallel  passages :  Matt.  26  :  1-16 ;  Mark  14 :  1-11.  Luke  omits  our  Lord's  prediction 
of  His  passion,  made  at  the  close  of  His  discourses,  (Matthew),  and  also  the  supper  at 
Bethany.  The  latter  omission  cannot  be  due  to  the  fact  that  he  has  recorded  a  similar 
anointing  at  an  earlier  period  (chap.  7  :  36-50).  The  two  occurrences  are  entirely  dis- 
tinct The  time  of  the  events  recorded  in  this  section  was  probably  on  Tuesday  evening, 
after  the  conflicts  in  the  Temple.  They  may  have  occurred  while  our  Lord  waa  on  the 
mount  of  Olives  with  the  four  disciples. 

Vers.  1,  2.     The  Plot  of  the  Rulers. 

Ver.  1.  Now  the  feast  of  unleavened  bread;  the  whole 
period  of  the  passover  feast,  of  which  the  first  day  was  called  the  day 
of  unleavened  bread;  comp.  ver.  7  with  Matt.  20:  17  ;  Mark  14:  12. — 
"Which  is  called  the  Passover.  Explanation  for  Gentile  readers. 
The  word  is  printed  with  a  capital  letter,  because  it  is  here  used  as  a 
proper  name.  In  other  cases  it  is  joined  with  '  feast,'  or  has  a  slightly 
different  sense.  On  the  institution  of  the  passover,  see  Exod.  12 : 
1-14. 


310  LUKE  XXII.  [22 :  2-6. 

2  which  is  called  the  Passover.  And  the  chief  priests 
and  the  scribes  sought  how  they  might  put  him  to 
death ;  for  they  feared  the  people. 

3  And  Satan  entered  into  Judas  who  was  called  Iscariot, 

4  being  of  the  number  of  the  twelve.  And  he  went  away, 
and  communed  with  the  chief  priests  and  captains,  how' 

5  he  might  deliver  him   unto  them.     And  they  were 

6  glad,  and  covenanted  to  give  him  money.     And  he 

Ver.  2.  How  they  might  put  him  to  death;  for  they  feared 
the  people,  who  had  been  hearing  Him  so  attentively  (chap.  21 :  38) ; 
hence  the  question  was  hotv  they  could  carry  into  effect  a  purpose 
already  determined.  '  Not  on  the  feast-day '  (Matthew,  Mark)  is  im- 
plied here,  and  also  in  ver.  6.  'It  was  in  exact  keeping  with  the 
Divine  plan  that  Jesus  should  die  during  the  feast ;  and  the  perfidy  of 
Judas,  the  means  which  the  rulers  thought  they  could  use  to  attain 
their  end,  was  that  of  which  God  made  use  to  attain  His'  (Godet). 

Ver.  3-6.  The  Agreement  with  Judas.  The  successive  steps  are 
stated  in  the  same  order  by  all  three  Evangelists.  He  went  to  them 
with  his  proposal ;  they  joyfully  agreed  to  pay  him  ;  he  sought  to  be- 
tray Jesus. 

Ver.  3.  And  Satan  entered.  Peculiar,  in  this  connection,  to 
Luke.  Comparing  this  with  John  13  :  27,  we  conclude  that  Luke 
speaks  of  a  preparatory  influence,  and  John  of  a  later  decisive  posses- 
sion. While  the  plan  was  Satanic,  the  actual  betrayal  was  more  so. — 
Being  of  the  number  of  the  twelve.  Here,  as  usual,  this  is  a 
pathetic  addition  to  the  mention  of  Judas.  The  Satanic  influence  here 
specified  does  not  interfere  with  the  theory  of  a  strong  human  motive. 
That  this  motive  was  avarice  seems  clear  from  the  accounts,  and  human 
experience  shows  how  strong  and  how  unworthy  a  motive  this  is.  It 
is  true  that  Judas,  seeing  the  failure  of  his  expectations  of  a  temporal 
Messianic  kingdom,  now  sought  to  make  friends  with  the  rulers  who 
opposed  his  Master ;  but  avarice  was  at  the  bottom  of  his  false  hope. 
See  further  on  the  parallel  passages.  An  avaricious  minister  may  not 
become  a  Judas;  but  he  certainly  exposes  himself  to  Satanic  influences. 

Ver.  4.  Communed  "with  the  chief  priests.  They  may  have 
been  still  together  at  a  meeting  of  the  Sanhedrin  (comp.  Matt.  26  :  3). 
— And  captains  (ver.  4),  i.  e.,  the  officers  of  the  temple-guard,  com- 
posed of  Levites.  Their  help  would  be  necessary,  and  doubtless  they 
had  been  incensed  by  our  Lord's  words  in  the  temple. — Might  deli- 
ver. '  Betray '  is  a  rendering  of  the  same  word  ;  but  the  idea  of  trea- 
chery is  not  necessarily  involved. 

Ver.  5.  Were  glad,  and  covenanted  to  give  him  money. 
The  amount  is  named  by  Matthew  alone. 

Ver.  6.     An  i  he    consented.     The  inference  from  the  words 


22 :  7.]  LUKE  XXII.  311 

consented,  and  sought  opportunity  to  deliver  him  unto 
them  l  in  the  absence  of  the  multitude. 

Chapter  22:  7-38. 

The  Lord's  Supper. 

1      And  the  day  of  unleavened  bread  came,  on  which 

1  Or,  without  tumult. 

'covenanted'  and  'consented,'  is,  that  the  money  was  not  paid  at  this 
time. — Sought  opportunity.  He  was  not  only  to  help  them,  but 
himself  to  be  the  agent  in  delivering  up  his  Master  into  their  hands. — 
In  the  absence  of  the  multitude.  Either  when  the  multitude 
were  absent,  or  in  such  a  way  as  not  to  attract  a  multitude,  i.  e.,  '  with- 
out tumult.'  The  latter,  which  occurs  in  the  margin  of  the  A.  V.  also, 
seems  preferable. 

The  Lord's  Supper,  vers.  7-38. 

Parallel  passages :  Matt.  26 :  17-35 ;  Mark  14 :  12-31 ;  John  13 :  1-38.  There  can  he 
no  douht  that  the  events  here  recorded  took  place  on  Thursday,  and  that  our  Lord  was 
crucified  on  Friday.  We  hold  that  the  former  day  was  the  14th  and  the  latter  the  loth, 
of  the  month  Nisan,  i.e.,  that  Jesus  and  His  disciples  celehrated  the  passover  at  the 
regular  lime,  the  evening  of  the  14th.  The  statements  of  the  Synoptical  Gospels  seem 
decisive  on  this  point.  But  some  passages  in  John  have,  from  the  second  century  until 
now,  led  to  the  opinion  that  our  Lord  was  crucified  on  the  14th,  at  the  time  when  the 
paschal  lambs  were  slain.  The  reasons  for  each  view  are  given  in  the  notes  on  Mat- 
thew and  Mark.  If  it  is  correct  to  explain  the  indefinite  by  the  definite,  the  former 
of  these  two  views  is  far  more  probable.    Comp.  the  table  at  chap.  19 :  29. 

In  his  account  Luke  presents  a  number  of  new  details:  vers  7-13  narrate  the  pre- 
paration with  greatest  fulness,  mentioning  the  names  of  the  two  disciples  who  were 
sent  for  this  purpose ;  the  affecting  words  (ver.  15)  with  which  our  Lord  opens  the 
meal  are  peculiar  to  Luke.  He  alone  of  the  Synoptists  mentions  the  disciples'  dispute 
as  to  rank  (vers.  24-27),  which  was  probably  the  occasion  for  the  foot  washing  as  well 
as  also  the  remarkable  utterance  of  vers.  28-30.  "We  consider  the  admonition  given  to 
Peter  (vers.  31-34),  as  identical  with  that  mentioned  by  John  (13 :  36-38),  and  as  dis- 
tinct from  that  mentioned  by  Matthew  and  Mark.  The  latter  took  place  on  the  way 
to  Gethsemane,  the  former  in  the  room.  Luke  deviates  from  the  chronological  order, 
which  we  think  was  as  follows  :  (1)  The  expression  of  desire  in  connection  with  the 
first  cup  (vers.  14-18) ;  (2)  The  strife  about  who  should  be  greatest  (vers.  24-30),  fol- 
lowed by  the  washing  of  the  disciples'  feet ;  (3)  The  announcement  of  the  betrayer 
(vers.  21-23);  (4)  The  actual  institution  (vers.  19,  20);  (5)  The  prediction  respecting 
Peter  (vers.  3i,  etc.) ;    (6)  The  incident  of  the  swords  (vers.  35-38). 

Vers.  7-13.  The  Preparation  for  the  Passover  Feast.  Matt. 
26:  17-19;   Mark  14:  12-16. 

Ver.  7.  The  passover  (paschal  lamb)  must  be  sacrificed. 
This  expression  seems  fatal  to  the  theory  that  our  Lord  celebrated  the 


312  LUKE  XXII.  [22:  8-11. 

8  the  passover  must  be  sacrificed.     And  he  sent  Peter 
and  John,  saying,  Go  and  make  ready  for  us  the  pass- 

9  over,  that  we  may  eat.      And  they  said   unto  him, 

10  Where  wilt  thou  that  we  make  ready  ?  And  he  said 
unto  them,  Behold,  when  ye  are  entered  into  the  city, 
there  shall  meet  you  a  man  bearing  a  pitcher  of  water ; 

11  follow  him  into  the  house  whereinto  he  goeth.  And 
ye  shall  say  unto  the  goodman  of  the  house,  The  l  Mas- 
ter saith  unto  thee,  Where  is  the  guest-chamber,  where 

»  Or,  Teacher 

passover  a  day  earlier  than  the  usual  time.  The  paschal  lamb,  set 
apart  on  the  10th  day  of  the  month,  was  presented  in  the  temple  by 
the  head  of  each  household  celebrating  the  feast,  between  three  and  six 
o'clock  in  the  afternoon  of  the  14th.  After  the  sacrifice,  and  the  pour- 
ing out  of  the  blood  at  the  foot  of  the  altar,  on  which  the  fat  of  the 
lamb  was  burned,  the  householder  carried  home  the  animal  to  be  eaten 
at  the  passover  feast. 

Ver.  8.  And  he  sent.  It  is  doubtful  whether  the  question  of 
ver.  9  is  identical  with  that  mentioned  by  the  other  Evangelists,  or 
whether  the  disciples  had  made  a  previous  inquiry  omitted  here.  The 
simplest  solution  is  that  they  came  for  the  purpose  of  inquiring,  were 
then  bidden  as  here,  and  then  actually  inquired. — Peter  and  John. 
Named  here  only.  The  chief  Apostles  were  sent ;  hence  the  message 
was  a  solemn  one. — Make  ready.  The  same  Greek  word  occurs 
throughout ;  the  A.  V.  renders  it  '  prepare '  here,  and  '  make  ready ! 
in  vers.  12,  13. 

Ver.  9.  Where  wilt  thou,  etc.  Some  assert  that  Bethany' was 
reckoned  a  part  of  Jerusalem  for  passover  purposes,  and  that  the  disci- 
ples probably  expected  to  eat  the  passover  there.  But  all  the  narratives 
seem  to  assume  that  the  city  itself  was  in  their  minds,  when  this  con- 
versation took  place. 

Ver.  10.  There  shall  meet  you.  The  original  implies  coming 
together,  so  that  both  go  the  same  way. — A  man  beariDg  a  pitcher 
of  water.  Not  the  'goodman  of  the  house'  (ver.  11).  The  giving  of 
this  sign  indicates  superhuman  knowledge,  for  preconcert  with  this 
man  is  out  of  the  question. 

Ver.  11.  The  goodman  of  the  house  (t.  e.,  the  master  of  the 
house).  The  R.  V.  allows  this  rendering  to  stand  to  avoid  the  repeti- 
tion of  the  word  'master.' — Where  is  the  guest-chamber? 
Mark:  'my  guest-chamber.'  The  message  implies  that  Jesus  was 
known  to  the  householder,  but  it  does  not  follow  that  there  had  been 
a  previous  arrangement  in  regard  to  the  room.  It  is  idle  to  conjecture 
who  this  man  was.  In  any  case  he  would  expect  guests  at  his  house 
for  the  passover  feast. 


22 :  12-15.]  LUKE  XXII.  313 

12  I  shall  eat  the  passover  with  my  disciples  ?     And  he 
will  shew  you  a  large  upper  room  furnished  :  there 

13  make  ready.     And  they  went,  and  found  as  he  had 
said  unto  them :  and  they  made  ready  the  passover. 

14  And  when  the  hour  was  come,  he  sat  down,  and  the 

15  apostles  with  him.     And  he  said  unto  them,  With 
desire  I  have  desired  to  eat  this  passover  with  you 

Ver.  12.  A  large  upper  room  furnished  ;  with  couches  and 
tables. — There  make  ready.  The  lamb  was  probably  already  pro- 
vided by  the  householder,  but  the  two  disciples  would  arrange  the 
room,  purchase  what  was  necessary  for  the  feast,  and  perhaps  present 
the  victim  in  the  temple.  '  The  lamb  so  slain  would  then  be  roasted, 
the  bitter  herbs  prepared,  and  the  table  set  out,  and  then,  as  sunset 
drew  nigh,  all  would  be  ready  for  the  Master  and  His  disciples,  whd 
formed,  on  this  occasion,  the  household  which  were  to  partake  of  the 
Paschal  Supper'  (Plumptre). 

Vers.  14-18.  The  Opening  Expression  of  Desire.  —  Peculiar  to 
Luke. 

Ver.  14.  The  hour.  The  regular  hour  of  eating  the  passover,  in 
the  'evening,'  see  ver.  12.  'The  main  customs  of  the  Jewish  Passover 
are  as  follows: — (1)  Each  drinks  a  cup  of  wine — "the  cup  of  conse- 
cration"— over  which  the  master  of  the  house  pronounces  a  blessing. 
(2)  Hands  are  washed,  and  a  table  carried  in,  in  which  are  placed 
bitter  herbs,  cakes  of  unleavened  bread,  the  Charoseth  (an  oil  made  of 
dates,  raisins,  and  vinegar),  the  paschal  lamb,  and  the  flesh  of  the 
chagigah  or  feast-offering.  (3)  The  father  dips  a  morsel  of  unleavened 
bread  and  bitter  herbs,  about  the  size  of  an  olive,  in  the  Charoseth, 
eats  it  with  a  benediction,  and  distributes  a  similar  "sop"  to  all 
present.  (4)  A  second  cup  of  wine  is  poured  out,  and  the  youngest 
present  asks  the  meaning  of  the  service,  to  which  the  father  replies. 
(5)  The  first  part  of  the  Hallel  (Ps.  107-114)  is  sung.  (6)  Grace 
is  said,  and  a  benediction  again  pronounced  ;  after  which  the  father 
distributes  bitter  herbs  and  unleavened  bread,  dipped  in  the  Charoseth. 

(7)  The  paschal  lamb  is  eaten,  and  a  third  cup  of  wine  handed  round. 

(8)  After  another  thanksgiving,  a  fourth  cup — the  cup  of  joy  —  is 
drank;  (9)  The  rest  of  the  Hallel  (Ps.  115-118)  is  sung'  (Farrar). 
— Sat  down,  i.  e.,  reclined. — The  apostles. — Peculiar  to  Luke. 

Ver.  15.  With  desire  I  have  desired,  A  Hebrew  form  of 
expression,  denoting  strong  desire. — To  eat  this  passover.  This 
refers  to  this  passover  itself,  not  to  the  'Lord's  Supper,'  which  it  in- 
troduced. One  ground  of  the  strong  desire  was  the  certainty  that  it 
would  be  the  last  one,  hence  peculiarly  solemn  and  important.^- With 
you.  Emphatic,  it  was  the  eating  with  them  which  He  so  strongly 
desired. — Before  I  suffer.  The  expression  occurs  in  this  absolute 
sense  only  here  in  the  Gospels.     The  certainty  that  this  was  the  last 


314  LUKE  XXII.  [22 :  1G-18. 

16  before  I  suffer:  for  I  say  unto  you,  I  will*  not  eat  it, 

17  until  it  be  fulfilled  in  the  kingdom  of  God.  And  he 
received   a  cup,  and  when  he  had  given  thanks,  he 

18  said,  Take  this,  and  divide  it  among  yourselves :  for  I 
say  unto  you,  I  will  not  drink  from  henceforth  of  the 
fruit  of  the  vine,  until  the  kingdom  of  God  shall  come. 

*  Instead  of  will  read  shall. — Am.  Com. 

passover  with  them  rested  on  the  certainty  of  His  sufferings  for  them; 
hence  the  affectionateness  of  His  desire,  that  before  His  Passion  He 
might  have  this  privilege.  The  feast  at  its  very  beginning  takes  on  a 
farewell  character. 

Ver.  16.  I  will  not  eat  it.  Shall  not  eat  (Am.  Com.)  is  more 
accurate;  it  is  a  simple  prediction,  not  a  declaration  of  His  unwil- 
4  lingness  ;  so  ver.  18.  He  could  eat  of  it  now,  but  never  again.  Yet 
He  passes  beyond  this,  and  introduces  a  thought  of  the  future,  which 
was  doubtless  the  deeper  reason  of  His  strong  desire:  until  it  be 
fulfilled  in  the  kingdom  of  God.  This  points  to  His  return; 
rather  tli an  to  'the  Christian  dispensation.'  Lange  refers  it  'to  the 
eternal  coronation-feast  of  His  glorified  church,  the  shining  image  of 
the  eternal  Supper,  the  anticipatory  celebration  of  which  in  the  New 
Testament  covenant  meal,  He  is  now  about  to  establish.'  It  must  be 
granted  that  the  Lord  is  here  speaking  of  the  passover  itself,  not  of 
the  Lord's  Supper  which  followed.  In  a  very  proper  sense  the  Jewish 
passover  itself,  as  a  feast  of  deliverance,  will  be  fulfilled  in  the  '  mar- 
riage supper  of  the  Lamb,'  but  our  Lord  is  speaking  of  this  passover 
particularly,  which  introduced  the  Lord's  Supper.  That  passover 
could  only  be  fulfilled  in  the  Messianic  feast  of  the  future,  alluded  to 
in  ver.  30,  and  in  Matt.  24 :  29. 

Ver.  17.  He  received,  as  the  leader  in  the  passover  feast. — A 
cup.  The  first  cup  of  the  passover. — And  when  he  had  given 
thanks.  See  above.  The  form  of  the  blessing  was :  '  Blessed  be 
thou,  0  Lord  our  God,  who  hast  created  the  fruit  of  the  vine.'  Of  this 
form  there  is  an  echo  in  ver.  18. — Take  this,  and  divide  it  among 
yourselves.  Our  Lord  Himself  seems  to  have  partaken  of  this  cup. 
As  He  had  eaten  before  He  uttered  the  words  of  vers.  15,  16,  so  He 
had  drunk  before  saying  this.  This  was  a  part  of  the  regular  passover 
celebration ;  the  institution  of  the  Lord's  Supper  was  distinct  from  the 
act  here  mentioned. 

Ver.  18.  I  will  (shall,  Am.  Com.)  not  drink,  etc. — From  this  we 
infer  that  our  Lord  did  not  partake  in  the  Supper  He  afterwards  in- 
stituted. The  verse  points  to  the  same  event  in  the  future  as  ver.  16. 
The  old  rite  was  thus  formally  abrogated,  the  new  one  about  to  be  in- 
stituted. This  view  at  once  suggests  a  reason  for  the  order  adopted  by 
Luke  ;  it  contrasts  the  two  rites  more  fully.  On  the  time  of  the  with- 
drawal of  Judas,  see  on  ver.  23. 


22 :  19,  20.]  LUKE  XXII.  315 

19  And  lie  took  l  bread,  and  when  lie  had  given  thanks, 
he  brake  it,  and  gave  to  them  saying,  This  is  my  body 
2  which  is  given  for  you :  this  do  in  remembrance  of 

20  me.  And  the  cup  in  like  manner  after  supper,  saying, 
This  cup  is  the  new  3  covenant  in  my  blood,  even  that 

i  Or,  a  loaf.       2  Some  ancient  authorities  omit  which  U  given  for  you  .  .  .  which  it 
poured  out  for  you.        3  Ur,  testament. 

Vers.  19,  20.  T,he  Institution  of  the  Lord's  Supper. — Comp. 
Matt.  26 :  26-29 ;  Mark  14  :  22-24 ;  1  Cor.  11 :  23-25.  Luke's  account, 
as  might  be  expected,  agrees  most  closely  with  the  words  of  the  institu- 
tion, as  given  by  Paul,  who  distinctly  asserts  that  his  account  was 
'received  of  the  Lord.' 

Ver.  19.  This  is  my  body.  So  all  three  accounts.  This  brief 
sentence  has  been  discussed  for  ages.  '  The  main  question  is,  did  our 
Lord  mean,  This  represents  my  body,  or,  This  is  (literally)  my  body  ? 
The  former  is  the  view  of  most  Protestants ;  the  latter,  that  of  the 
Romanists  and  (in  modified  form)  of  the  Lutherans.  There  are  four 
leading  theories  of  our  Lord's  presence  in  this  sacrament:  two  of  them 
based  on  the  figurative  sense  of  the  words  of  the  institution,  and  two 
on  the  literal  sense.  The  Zwinglian  view  accepts  a  symbolical  presence 
of  Christ  in  the  ordinance  ;  the  Calvinistic,  a  spiritual  real  presence ; 
the  Lutheran,  a  bodily  presence  in,  with,  and  under  the  unchanged 
elements  (consubstantiation) ;  the  Roman  Catholic,  a  bodily  presence, 
the  bread  and  wine  becoming  the  real  body  and  blood  of  Christ  (traa- 
substantiation).  It  will  be  seen  at  once  that  the  last  two  views  are  not 
actually  literal.  The  Roman  Catholic  theory  makes  the  sacrament  a  sac- 
rifice, and  in  so  doing  exalts  it  above  the  word  of  God,  at  the  same  time 
exalting  the  priest  above  the  people.  The  Zwinglian  view  is  often  held 
in  too  bald  a  form,  making  of  the  ordinance  only  a  memorial  service, 
and  leading  to  a  low  estimate  of  its  significance.'  (Mark,  p.  193.)  See 
further  Matthew,  pp.  353-355. — Given.  (The  marginal  reading  is  not 
well  sustained,  and  scarcely  deserved  mention. )  Given  to  death,  aa 
the  sequel  shows,  and  as  ver.  20  involves. — For  you.  This  may  mean 
in  behalf  of  you,  but  such  a  surrender  to  death  had  necessarily  a  vica- 
rious character. — This  do  in  remembrance  of  me.  Peculiar  to 
Luke  and  Taul,  and  pointing  to  the  establishment  of  a  permanent  feast. 
Whatever  else  the  Lord's  Supper  may  be,  this  passage  proves  that  it  is 
a  memorial  service,  commemorating  the  atoning  death  of  our  Master. 
The  establishment  of  such  a  service  shows  that  the  work  of  Christ  was 
not  mainly  that  of  an  ethical  Teacher,  but  of  a  Redeemer  able  to  give 
life  and  to  maintain  it  in  His  people. 

Ver.  20.  The  cup.  The  one  standing  before  Him. — After  sup- 
per. The  paschal  lamb  had  been  eaten,  and  the  feast  was  about  to 
conclude  with  the  third  cup  ('  the  cup  of  blessing'),  since  according  to 
Matthew  and  Mark,  our  Lord  gave,  or,  as  we  would  say,  returned 
thanks  with  this  cup.     A  fourth  cup  usually  followed,  but  of  this  no 


316  LUKE  XXII.  [22:21,22. 

21  which  is  poured  out  for  you.     But  behold,  the  hand 

22  of  him  that  betray eth  me  is  with  me  on  the  table.     For 

mention  is  made  in  any  of  the  accounts. — The  new  covenant  in 
my  blood.  This  means  :  the  new  covenant  which  is  ratified  or  estab- 
lished in  my  blood.  The  form  here  used  agrees  with  that  of  Paul  (1 
Cor.  11:  2-3).  Some  paraphrase  thus:  'This  cup  is  the  new  covenant 
because  it  contains  my  blood;'  but  even  this  view  gives  no  countenance 
to  the  literal  rendering  of  the  Roman  Catholics,  since  the  'cup'  could 
only  represent  the  '  covenant.'  The  word  'new'  is  not  well  sustained 
in  Matthew  ;ind  Mark.  The  Am.  Com.  prefer  to  omit  the  margin  il 
rendering,  since  the  meaning  'testament'  is  not  a  probable  one  in  this 
connection. — Even  that  which  is  poured  out  for  you.  This  is 
spoken  of  the  'blood,'  although  the  form  of  the  original  admits  of  a 
reference  to  the  word  'cup.'  More  exactly  it  points  to  the  fruit  of  the 
vine  poured  out  from  the  grapes  and  representing  the  blood  of  Christ. 
Otherwise  the  sign  would  not  include  a  '  pouring  out,'  which  is  essen- 
tial here,  especially  in  view  of  the  'breaking'  of  the  bread.  'The 
ceremony  it  seems  Was  to  represent  the  totality  of  salvation  ;  the  bread, 
the  communication  of  the  life  of  Christ;  the  wine,  the  gift  of  pardon. 
In  the  act  itself  there  are  represented  the  two  aspects  of  the  work — the 
Divine  offer,  and  human  acceptance'  (Godet).  It  is  by  receiving  much 
in  this  service  that  we  learn  how  we  can  best  learn  how  much  it  means, 
even  if  we  cannot  explain  how  God  communicates  the  blessing.  They 
can  receive  little  who  disown  or  dishonor  '  the  blood  of  the  covenant.' 

Vers.  21-23.  The  Announcement  of  a  Betrayer.  Comp.  Matt. 
26  :  21-23;  Mark  14:  17-21 ;  John  13:  21-30;  on  the  order,  see  above 
and  ver.  21.     Luke  is  most  brief. 

Ver.  21.  But.  This  is  not  the  word  usually  rendered  thus,  but  one 
meaning  'nevertheless.'  The  sense  would  then  seem  to  be,  'although 
I  pour  out  my  blood  for  you,  yet  the  hand,'  etc.  But  to  insist  that  these 
words  were  uttered  immediately  after  the  institution,  involves  a  serious 
difficulty,  since  according  to  Matthew  and  Mark,  the  betrayer  had 
already  been  pointed  out.  This,  too,  is  less  definite  than  the  other 
accounts,  which  is  scarcely  conceivable  if  it  referred  to  a  second  an- 
nouncement. We  therefore  suppose  that  Luke  departs  from  the  chro- 
nological order ;  in  this  view  '  but '  introduces  an  additional,  but  not 
a  connected,  thought. — The  hind  of  him,  etc.  Luke  does  not  men- 
tion Judas  by  name,  as  Matthew  and  John  do. — With  me.  Emphatic. 
— On  the  table.  Probably  an  allusion  to  the  dipping  into  the  dish 
mentioned  by  the  other  Evangelists. 

Ver.  22.  For  the  Son  of  man  indeed  goeth.  Luke  is  more 
specific  in  his  mention  of  the  purpose  :  as  it  hath  been  determined. 
— Bat  woe  unto  that  man'.  Most  affecting  Avords,  but  a  full  recog- 
nition of  human  responsibility,  even  when  the  Divine  purpose  is  directly 
affirmed:  Matthew  and  Mark  add:  'good  were  it  for  that  man  if  he 
had  not  been  born.' 


22:  23-25.]  LUKE  XXII.  317 

the  Son  of  man  indeed  goeth,  as  it  hath  been  deter- 
mined:   but  woe  unto  that  man  through  whom  he  is 

23  betrayed  !     And  they  began  to  question  among  them- 
selves, which  of  them  it  was  that  should  do  this  thing. 

24  And  there  arose  also  a  contention  among  them,  which 
85  of  them  is  accounted*  to  be  greatest.     And  he  said 

unto  them,  The  kings  of  the  Gentiles  have  lordship 
over  them ;  and  they  that  have  authority  over  them 

*  icas  accounted. — Am.  Com.  1  Gr.  greater. 

Ver.  23.  They  began.  This  opposes  the  view  that  this  took  place 
after  the  Lord  s  Supper  as  a  second  announcement. — To  question.  See 
the  fuller  accounts  of  the  other  Evangelists.  At  this  point  Judas  with- 
drew (John  13  :  30).  The  accounts  of  Matthew  and  Mark  lead  to  the 
opinion  that  he  was  not  present  at  the  Lord's  Supper. 

Vers.  24—30.  The  Contention.  Peculiar  to  Luke.  It  is  very  im- 
probable that  this  refers  to  any  of  the  contentions  on  the  same  subject 
mentioned  at  an  early  point  by  the  Evangelists;  comp.  chap.  9:  46. 
We  place  it  before  the  Lord's  Supper,  since  'it  is  scarce  possible  that, 
after  the  discovery  of  the  treason  of  Judas,  and  with  the  solemn  im- 
pression which  the  Lord's  words  respecting  the  traitor  must  have  made 
upon  them,  and  after  they  had  eaten  His  supper,  any  such  strife  could 
have  occurred.  And  the  improbability  is  increased  if,  before  this,  He 
had  taught  them  humility  by  washing  their  feet'  (Andrews).  Ver.  27 
seems  to  contain  an  allusion  to  the  foot-washing ;  yet  if  this  be  insisted 
upon  we  may  still  suppose  that  a  part  of  our  Lord's  reply  took  place 
before,  and  a  part  after,  that  symbolical  act  called  forth  by  this  conten- 
tion. There  is  nothing  in  the  account  which  opposes  our  placing  this 
incident  at  the  beginning  of  the  Passover  meal. 

Ver.  24.     And  there  arose  also  a  contention  among  them. 

More  than  a  discussion,  a  contention,  a  quarrel.  Hence  the  improba- 
bility of  its  occurring  after  the  Lord's  Supper.  Some  suppose  that  it 
was  occasioned  by  a  dispute  about  their  places  at  the  table.  No  names 
are  mentioned. — Was  is  substituted  for  is,  by  the  Am.  Com.,  as  more 
in  accordance  with  English  usage. 

Ver.  25.  The  kings  of  the  Gentiles,  etc.  The  thought  is  simi- 
lar to  that  found  in  Matt.  20:  25-28,  but  the  form  is  new,  and  adapted 
to  the  circumstances.  '  The  Gentiles '  are  mentioned  to  indicate  that 
the  temper  which  called  forth  their  strife  was  a  heathen  one. — Have 
authority.  This  refers  to  rulers  below  kings. — Benefactors.  The 
Greek  word  here  used  was  the  actual  title  of  many  emperors  and  prin- 
ces ;  hence  the  capital  letter  in  the  R.  V.  It  expresses  the  same  idea 
conveyed  by  the  phrase  '  deserved  well  of  the  Republic,'  so  common  in 
republican  France,  and  is  analogous  to  the  title  Excellency. 


318  LUKE  XXII.  [22 :  26-31. 

2G  are  called  Benefactors.  But  ye  shall  not  be  so  :  but  he 
that  is  the  greater  among  you,  let  him  become  as  the 
younger;  and  he  that  is  chief,  as  he  that  doth  serve. 

27  For  whether  is  greater,  he  that  1sitteth  at  meat,  or  he 
that  serveth  ?  is  not  he  that  !  sitteth  at  meat  ?  but  I  am 

28  in  the  midst  of  you  as  he  that  serveth.  But  ye  are 
they  which  have  continued  with  me  in  my  temptations; 

29  and  2 1  appoint  unto  you  a  kingdom,  even  as  my  Father 

30  appointed  unto  me,  that  ye  may  eat  and  drink  at  my 
table  in  my  kingdom ;  and  ye  shall  sit  on  thrones 

31  judging  the  twelve  tribes  of  Israel.  Simon,  Simon, 
behold,  Satan  3  asked  to  have  you,  that  he  might  sift 

1  Gr.  reclinelh.         2  Or.  1  appoint  unto  yon,  even  as  my  Father  appointed  unto  me  a 
kingdom,  that  ye  may  eat  and  drink,  dec.        8  Or,  obtained  you  by  asking. 

Ver.  26.  But  ye  shall  not  be  so,  lit.,  'not  so  ye.'  Comp.  chap. 
9:  48.  They  shall  be  '  kings,'  but  after  a  different  fashion.  The  aris- 
tocracy our  Lord  here  establishes  is  one  of  humility. 

Ver.  27.  But  I  am  in  the  midst  of  you  as  he  that  serveth. 
This  clause  gains  in  force  by  supposing  that  our  Lord  at  this  point 
washed  His  disciples'  feet.  He,  the  '  chief,'  was  serving.  We  may 
also  connect  this  with  ver.  25 :  '  the  Benefactors  among  the  Gentiles  are 
rulers  and  potentates;  I,  your  Benefactor,  am  among  you  as  a  servant.' 

Vers.  28-30  may  belong  here  chronologically,  or,  as  is  far  more  likely, 
they  followed  the  washing  of  the  disciples'  feet,  which  may  be  appro- 
priately placed  at  ver.  27. 

Ver.  28.  Continued  with  me  in  my  temptations,  or  '  trials.' 
Our  Lord  does  not  reproach  them,  but  praises  their  steadfastness.  He 
speaks  of  His  whole  life  as  one  of  'temptations,'  in  accordance  with  the 
Scriptural  portrayal  of  His  work  on  earth. 

Ver.  29.  I  appoint  unto  you  a  kingdom,  even  as  my  Father 
appointed  unto  me.  The  word  '  kingdom'  belongs  to  both  clauses. 
The  marginal  rendering,  less  correctly,  connects  it  with  the  second 
clause  only.  '  Appoint'  signifies  not  only  a  bestowal  or  assurance,  but 
such  a  disposition  as  a  flying  man  makes  in  his  will.  This  underlying 
thought  is,  of  cour&c,  inapplicable  to  God,  but  all  the  more  to  Christ. 

Ver.  30.  That  ye  miy  eat,  etc.  The  enjoyments  of  their 
reign,  with  Him  in  the  kingdom  appointed  by  His  Father,  are  thus  set 
forth.  Comp  ver.  16. — And  ye  shall  sit.  A  direct  promise. — On 
thrones,  etc.  Not,  'twelve  thrones,'  as  Matt.  19:  28,  possibly  on 
account  of  Judas.  Notice  the  appropriateness  of  this  verse,  first  in 
view  of  the  feast  before  them  ;  second,  in  view  of  the  greatness  which 
they  anticipated,  though  so  blind  as  to  its  character. 

Vers.  31-34.     The  Prediction  of  Tetek's  Denial. — This  we  regard 


22:  32.]  LUKE  XXII.  319 

32  you  as  wheat :  but  I  made  supplication  for  thee,  thai 
thy  faith  fail  not :  and  do  thou,  when  once  thou  hast 

as  identical  with  the  prediction  recorded  by  John  (13  :  36-38),  and 
distinct  from  and  prior  to  that  mentioned  by  Matthew  and  Mark.  It 
was  very  natural  that  the  disciples  on  the  way  to  Gethsemane  should 
revert  to  the  words  spoken  at  this  time,  and  indications  of  this  are  not 
lacking.  We  place  it  after  the  Lord's  Supper  and  the  concluding 
hymn,  and  join  with  it  the  incident  about  the  swords  (vers.  35-38), 
after  which  came  the  discourse  and  prayer  recorded  by  John  (chaps. 
14-17). 

Ver.  31.  Simon,  Simon.  Earnestness  and  affection  are  indi- 
cated by  the  repetition.  The  apostle  is  addressed  by  his  old  name,  not 
the  new  and  significant  one.  The  sudden  call  (' And  the  Lord  said ' 
is  to  be  omitted)  may  have  been  occasioned  by  his  part  in  the  strife. 
There  is  too  a  connection  of  thought  with  what  precedes.  The  way  to 
these  thrones  was  His  way,  through  temptations,  trials,  siftings  of 
Satan. — Satan  asked  to  have  you,  or,  '  obtained  you  by  asking,' 
as  in  the  case  of  Job.  '  You '  refers  to  all  the  Apostles  :  all  must  pass 
to  the  throne  through  trial,  since  the  purpose  of  this  asking  and  ob- 
taining was  in  order  that  he  might  sift  you  as  wheat.  As  wheat 
is  shaken  in  the  sieve,  so  Satan  would  try  their  faithfulness.  If  '  you ' 
includes  Judas  (who  had  probably  gone  out  before  this),  then  the  sift- 
ing process  had  begun  and  the  chaff  partially  removed. 

Ver.  32.  But  I.  Emphatic.  In  the  consciousness  of  greater 
power  than  that  of  Satan  and  greater  faithfulness  than  that  of  Peter. — 
For  thee.  Peter  is  now  spoken  of  alone,  as  in  the  greatest  danger. — 
That  thy  faith  fail  not,  i.  e.,  cease  altogether.  Our  Lord  prays, 
not  that  Peter  be  not  tried,  but  that  his  faith  should  not  utterly  fail. 
It  was  only  through  this  prayer  that  Peter's  faith  did  not  fail  alto- 
gether. An  Apostle's  faith  would  become  extinct,  did  not  Christ  in- 
tercede for  His  own. — When  once  thou  hast  turned  again. 
Peter's  sin  and  repentance  are  both  implied  here.  'Converted'  (so 
A.  V.)  is  unfortunate ;  there  is  no  reference  to  the  experience  with 
which  Christian  life  usually  begins.  Peter  had  been  '  converted,'  in 
that  sense. — Stablish  thy  brethren.  The  others  were  his  brethren 
in  weakness;  hence  the  form  chosen.  Peter's  prominence  is  recog- 
nized, and  the  part  he  should  take  in  the  establishment  of  the  Church 
prophetically  intimated. 

This  is  the  one  and  only  proof  text  for  the  Vatican  dogma  of  papal 
infallibility  (1870),  on  the  assumption  that  the  promise  given  to  Peter 
applies  to  all  the  popes  as  his  successors.  But  (1)  this  assumption  can 
never  be  proved ;  (2)  '  faith '  here  as  usual  means  personal  trust  in  our 
Lord,  not  a  system  of  doctrine  to  be  believed  ;  (3)  if  the  passage  proves 
anything  for  the  popes,  it  would  prove  also  that  they  deny  their  Lord, 
need  conversion,  and  must  strengthen  their  brethren — which  is  much 
more  than  history  warrants  and  papal  infallibilists  would  be  willing  to 
admit. 


320  LUKE  XXII.  [22:  33-36. 

33  turned  again,  stablish  thy  brethren.  And  he  said 
unto  him,  Lord,  with  thee  I  am  ready  to  go  both  to 

34  prison  and  to  death.  And  lie  said,  I  tell  thee,  Peter, 
the  cock  shall  not  crow  this  day,  until  thou  shalt  thrice 
deny  that  thou  knowest  me. 

35  And  he  said  unto  them,  When  I  sent  you  forth 
without   purse,  and   wallet,  and   shoes,  lacked  ye  any 

3G  thing?  And  they  said,  Nothing.  And  he  said  unto 
them,  But  now,  he  that  hath  a  purse,  let  him  take  it, 
and  likewise  a  wallet :  '  and  he  that  hath  none,  let  him 

1  Or,  and  he  that  hath  no  sword,  let  him  sell  his  cloke,  and  buy  one. 

Ver.  33.  Lord,  with  thee  I  am  ready,  etc.  In  his  sense  of 
strength,  Peter  casts  doubt  upon  the  necessity  of  our  Lord's  petition 
for  him.  This  conversation  differs  sufficiently  from  that  mentioned  by 
Matthew  and  Mark,  which  occurred  later,  as  we  think.  '  With  thee,' 
is  specially  emphatic,  and  shows  that  Peter  regards  the  Lord  as  the 
source  of  his  feeling  of  strength.  But  when  the  trial  came,  he  followed 
only  afar  off,  away  from  the  source  of  strength. 

Ver.  34.  Peter.  Not  Simon.  The  name  significant  of  steadfast- 
ness is  contrasted  with  his  conduct. — Thrice  deny  that  thou 
knowest  nie.     This  form  is  peculiar  to  Luke. 

Ver.  35-38.  Warning  in  regard  to  Outward  Dangers,  leading 
to  the  incident  of  the  two  swords.  Peculiar  to  Luke.  We  join  this 
chronologically  with  what  precedes.  No  order  is  more  probable,  and 
there  is  an  appropriate  connection  of  thought ;  to  the  description  of 
inward  danger  just  made,  our  Lord  adds  that  of  impending  outward 
danger. 

Ver.  35.  And  he  said  unto  them.  '  Not  without  reason  have 
I  spoken  of  what  is  so  momentous  (vers.  31-34)  ;  for  now,  when  I  am 
no  longer  with  you,  your  situation  will  be  quite  otherwise  than  before; 
there  now  comes  for  you  a  time  of  care  for  yourselves  and  of  conflict ' 
(Meyer)  -When  I  sent  you  forth,  etc.  See  chaps  9:  1-6; 
10:  4.  Parting  friends  are  wont  to  dwell  on  the  pleasures  of  the  past; 
so  our  Lord  points  them  to  the  time  of  their  first  preaching  in  Galilee, 
when  the  least  care  was  superfluous.     It  would  be  different  now. 

Ver.  3G.  Therefore,  i.  e.,  in  consequence  of  their  reply. — Let 
him  take  it.  The  precise  word  used  in  the  prohibition  of  chap. 
9:  3. — He  that  hath  none,  i  e.,  purse  or  wallet,  let  him  sell  his 
cloke  ('outer  garment'),  necessary  as  that  is,  and  buy  a  sword, 
which  is  now  more  indispensable  than  clothing.  One  who  had  not  a 
sword,  might,  still  have  a  purse,  and  thus  not  be  obliged  t<>  sell  his  gar- 
ment ;  a  point  overlooked  by  the  rendering  of  the  A.  V.  (The  marginal 
rendering  is  less  probable.)  This  is  not  to  be  taken  literally,  nor  yet 
allegorically,  as  though  the  purse,  wallet,  and  sword  had  each  a  spirit- 


22:  37-39.]  LUKE  XXII.  321 

37  sell  his  cloke,  and  buy  a  sword.  For  I  say  unto  you, 
that  this  which  is  written  must  be  fulfilled  in  me,  And 
he  was  reckoned  with  transgressors:  for  that  which 

38  concerneth  me  hath  fulfilment.  And  they  said, 
Lord,  behold,  here  are  two  swords.  And  he  said  unto 
them,  It  is  enough. 

Chapter  22:  39-53. 

Tlie  Agony  in  Gethsemane;   and  the  Betrayal. 

39  And  he  came  out,  and  went,  as  his  custom  was,  unto 
the  mount  of  Olives ;  and  the  disciples  also  followed 

1  Gr.  end. 
ual  signification  ;  but  the  whole  is  a  figurative  setting  forth  of  the  fact, 
that  henceforth  self-defence  would  be  their  chief  necessity,  in  view  of 
the  outward  perils  which  would  come  upon  them.  This  opposes  the 
non-resistant  theory  of  the  Quakers,  and  also  the  view,  that  force  can 
be  used  aggressively  in  the  cause  of  Christ ;  self-defence  alone  is  in 
question. 

Ver.  37.  For  I  say  unto  you,  etc.  The  course  of  reasoning  is : 
If  the  Master  is  to  be  reckoned  with  transgressors,  as  will 
certainly  be  the  case,  since  this  prophecy  of  Isaiah  must  be  fulfilled, 
then  you,  my  disciples,  may  well  expect  such  perils.  Notice,  our 
Lord  speaks  of  His  position  among  malefactors  as  something  which 
must  be.  That  the  sinless  one  was  thus  reckoned  was  no  accident. 
The  allusion  to  the  '  sword '  had  no  reference  to  defending  Him  from 
what  was  coming  upon  Him ;  that  must  come  :  for  that  which  con- 
cerneth me,  I.  e.,  written  or  determined  concerning  me,  hath  ful- 
filment, literally,  '  end.'  Everything  written  of  the  Messiah  must 
be  completely  fulfilled,  and  this  completion  is  approaching.  The  com- 
ing of  this  end  proves  that  the  prophecy  cited  (which  our  Lord  ex- 
pressly applies  to  Himself)  will  be  speedily  fulfilled. 

Ver.  38.  Lord,  behold,  here  are  two  swords.  Swords,  not 
knives  used  at  the  feast,  probably  belonging  to  the  disciples.  The 
Galilseans  often  travelled  armed,  and  possibly  two  of  the  disciples  had 
thus  provided  themselves  because  they  expected  danger  that  night  — 
It  is  enough.  The  reference  is  not  to  the  sufficiency  of  the  weapons, 
but  a  mild  turning  away  from  further  explanation  in  view  of  their 
failure  to  understand.  '  Two  swords  '  were  of  no  avail  in  the  spiritual 
conflict  before  Him ;  of  this  He  had  just  spoken,  but  they  failed  to 
recognize  His  meaning.  The  discourse  recorded  by  John  (14-17) 
probably  followed ;  then  on  the  way  to  Gethsemane,  the  second  pre- 
diction of  the  unfaithfulness  of  Peter  and  the  other  disciples,  repelled 
by  them  all.     Thesft  events  are  passed  over  by  Luke. 

The  Agony  in   Gethsemane ;    and  the  Betrayal,  vers.  39-53. 

Parallel  {^sagus  :  Mutt.  18 :  25-56 ;  Mark  14 :  U2-50 ;  John  18 : 1-11.    Luke's  account 
21 


322  LUKE  XXII.  [22:40,41. 

40  him.     And  when  he  was  at  the  place,  he  said  unto 

41  them,  Pray  that  ye  enter  not  into  temptation.     And 
he  was  parted  from  them  about  a  stone's  cast ;  and  he 

presents  here  new  and  striking  details,  although  it  is  briefer  than  those  of  Matthew 
and  Mark.  In  telling  of  our  Lord's  agony,  Luke  alone  mentions  the  distance  to  which 
lie  withdrew,  the  angelic  assistance  and  the  physical  results.  In  the  account  of  the 
betrayal  there  are  interesting  peculiarities.  The  sorrow  and  grief  of  th.it  hour  in 
Gethsemane  are  sufficient  testimony  to  the  vicarious  nature  of  our  Lord's  sufferings. 
He  could  not  bear  such  a  burden  on  His  own  account,  it  must  have  been  for  others 
(see  notes  on  Matthew  and  Mark).  'The  Lamb  of  God  must  be  distinguished  from 
typical  victims  by  His  free  acceptance  of  death  as  the  punishment  of  sin  ;  and  hence 
there  required  to  be  in  His  life  a  decisive  moment,  whon,  in  the  fulness  of  His  con- 
sciousness and  liberty,  He  should  accept  the  punishment  which  He  was  to  undergo.  At 
Gethsemane  Jesus  did  not  drink  the  cup ;  Ho  consented  to  drink  it.  This  point  of  time 
corresponds  to  that  in  which,  with  the  same  fulness  and  liberty,  He  refused  in  the 
wilderness  universal  sovereignty.  There  He  rejected  dominion  over  us  without  God; 
here  He  accepts  death  for  God  and  for  us '  (Godet). 

Ver.  39.  As  his  custom  -was.  Peculiar  to  Luke,  hinting  that 
He  went  to  a  place  where  Judas  could  find  Him  ;  comp.  chap.  21 :  37. 
— Unto  the  mount  of  Olives.  Not  the  same  phrase  as  in  chaps. 
19  :  29  ;  21 :  37,  but  meaning  the  same  locality. 

Ver.  40.  At  the  place.  A  well-known  place ;  perhaps  already 
known  by  name  to  readers  of  the  Gospel.  The  name  '  Gethsemane ' 
is  added  by  Matthew  and  Mark,  while  John  speaks  of  a  'garden,'  in- 
dicating that  it  was  over  the  brook  Kidron,  and  stating  that  'Jesus 
oft-times  resorted  thither  with  His  disciples'  (John  18:1,2).  The 
name  means  '  oil-press,'  and  olive  oil  was  probably  made  there,  the 
mountain  having  derived  its  name  from  the  trees  there  cultivated.  It 
was  on  the  western  slope  of  the  mount  of  Olives,  and  at  or  near  the 
locality  now  pointed  out  as  the  scene  of  the  agony.  The  olive  trees 
which  remain  are  very  old,  but  certainly  not  older  than  the  fourth 
century.  All  the  trees  in  the  neighborhood  of  Jerusalem  were  cut 
down  during  the  siege  by  order  of  Titus.  See  Schaflf,  Through  Bible 
Lands,  for  more  exact  details. — He  said  unto  them.  Luke  is  very 
brief  here,  and  thus  sums  up  what  was  said  both  to  the  body  of  the 
disciples,  and  to  Peter  and  James  and  John,  whom  He  took  with  Him 
apart  from  the  others.  The  language,  however,  agrees  more  closely 
with  what  was  said  to  the  three  disciples,  according  to  Matthew  and 
Mark. 

Ver.  41.  Withdrew  himself,  lit.,  'was  himself  withdrawn.' 
Drawn  by  internal  anguish,  some  suppose. — About  a  stone's  cast. 
Not  so  far  as  to  be  out  of  hearing.  This  was  probably  the  distance 
from  the  three  disciples  (Matthew,  Mark),  not  from  the  main  body, 
since  the  next  clause  refers  to  what  took  place  in  His  solitude,  and 
vers.  45,  46,  to  the  three  disciples. — He  kneeled  down.  Peculiar 
to  Luke. 


22 :  42-44.]  LUKE  XXII.  323 

42  kneeled  down  and  prayed,  saying,  Father,  if  thou  be 
willing,  remove  this  cup  from  me :  nevertheless  not 

43  my  will,  but  thine,  be  done.     *And  there  appeared 
unto  him  an  angel  from  heaven,  strengthening  him. 

44  And  being  in  an  agony  he  prayed  more  earnestly:  and 
his  sweat  became  as  it  were  great  drops  of  blood  falling 

1  Many  ancient  authorities  omit  vers.  43,  44. 

Ver.  42.  Father,  etc.  Godet:  'Luke,  like  Mark,  gives  only  the 
first  prayer,  and  confines  himself  to  indicating  the  others  summarily, 
while  Matthew  introduces  us  more  profoundly  to  the  progressive  steps 
in  the  submission  of  Jesus.' — This  cup.  A  figurative  expression  for 
the  sorrows  He  was  about  to  endure.  There  is  no  more  striking  lesson 
in  regard  to  prayer  than  these  found  here:  (1)  Always  to  pray,  even 
in  the  presence  of  what  seems  inevitable;  (2)  always  to  pray  submis- 
sively; (3)  always  to  believe  that  Avhat  God  does  in  answer  is  the  right 
answer. 

Vers.  43,  44,  as  the  margin  of  the  R.  V.  states,  are  omitted  in  some 
old  and  important  manuscripts  (Aleph,  first  corrector,  not  first  hand, 
A,  B,  and  a  few  others),  and  by  some  of  the  fathers  and  versions. 
But  they  are  well  supported  and  now  received  by  nearly  all  scholars. 
Over-zealous  orthodoxy  failed  to  understand  them,  and  hence  expunged 
them  in  some  copies.  It  is  very  difficult  to  account  for  their  insertion, 
as  an  interpolation  of  the  transcribers. 

Ver.  43.  Appeared  unto  him  an  angel.  An  actual  coming  of 
an  angel,  not  merely  a  spiritual  accession  of  strength.  Angels  had  thus 
ministered  to  Him  at  His  previous  temptation,  according  to  Matthew 
and  Mark;  so  that  it  cannot  be  said,  that  the  notion  is  peculiar  to 
Luke.  How  He  was  strengthened  is  not  so  clear.  Some  think  it  was 
a  physical  strengthening,  the  imparting  to  His  body,  so  overwhelmed 
in  this  conflict,  new  power  to  endure,  to  drink  the  cup  which  would 
not  be  removed.  This  is  favored  by  the  fact  that  the  previous  minis- 
tration was  to  His  physical  wants.  Others  again  prefer  that  the  holy 
soul  of  our  Lord,  now  seized  by  the  intensest  feeling  of  suffering,  was 
strengthened  by  the  brightening  prospect  of  future  joy,  presented  to 
Him  in  some  way  more  vividly  by  the  coming  of  the  angel.  Neither 
of  these  is  inconsistent  with  proper  views  of  the  Person  of  Christ.  In 
fact,  it  is  simplest  to  suppose  that  both  body  and  soul  received  direct 
supplies  of  strength  in  this  hour  of  deepest  trial. — We  think  it  most 
natural  to  place  this  strengthening  between  the  first  and  second  prayer, 
since  there  are  indications  in  the  fuller  accounts  of  Matthew  and  Mark 
that  the  intensest  conflict  was  passed  when  the  second  and  third 
prayers  were  uttered. 

Ver.  44.  And  being  in  an  agony.  This  was  after  the  coming 
of  the  angel.  Our  Lord  was  strengthened  for  this  agony  or  conflict. 
The  first  result  of  the  strengthening  was  that  He  prayed  more  ear- 


324  LUKE  XXII.  [22 :  45-48. 

45  down  upon  the  ground.  And  when  he  rose  up  from 
his  prayer,  lie  came  unto  the  disciples,  and  found  them 

4G  sleeping  for  sorrow,  and  said  unto  them,  Why  sleep 
ye?  rise  and  pray,  that  ye  enter  not  into  temptation. 

47  While  he  yet  spake,  behold,  a  multitude,  and  he 
that  was  called  Judas,  one  of  the  twelve,  went  before 
them ;  and   he   drew  near  unto  Jesus  to   kiss   him. 

48  But  Jesus  said  unto  him,  Judas,  betrayest  thou  the 

nestly ;  the  final  result  was  complete  resignation  and  victorious  wait- 
ing for  the  betrayer. — And  his  sweat  became  as  it  were,  etc. 
The  easy  and  natural  explanation  is,  that  as  the  result  of  the  agony, 
His  sweat  became  colored  with  blood  (not  pure  blood,  hence  'as  it 
were'),  and  fell  in  great  clots  to  the  ground.  No  other  sense  accords 
so  well  with  the  language  used.  Instances  of  bloody  sweat  have  oc- 
curred since.  Every  other  view  fails  to  give  a  sufficient  climax  to 
Luke's  description,  and  seems  to  fall  below  the  dignity  of  the  conflict 
there  endured  for  us. 

Ver.  45.  He  came  unto  the  disciples.  In  vers.  45,  46,  Luke 
is  very  brief,  and  we  must  supplement  his  account  from  those  of  Mat- 
thew and  Mark.  We  learn  from  these  that  our  Lord  came  once  and 
again  to  the  three  disciples,  and  found  them  asleep. — For  sorrow. 
This  was  the  cause  of  their  sleep.    Luke  is  not  seeking  to  excuse  them. 

Ver.  46.  Why  sleep  ye?  Comp.  the  touching  words  to  Peter: 
'Simon,  sleepest  thou?  couldest  thou  not  watch  one  hour'  (Mark  14: 
38). — That  ye  enter  not  into  temptation.  His  care  for  them  is 
apparent,  even  when  they  were  sleeping,  and  left  him  to  endure  with- 
out their  sympathy.  The  accounts  of  Matthew  and  Mark  give  the 
words  uttered,  as  Judas  was  approaching;  Luke  sums  in  one  expres- 
sion all  that  was  said.  For  the  practical  lessons,  comp.  Mark,  pp. 
201,  202. 

Vers.  47-53.  The  Betrayal.  Comp.  Matt.  26:  47-56;  Mark  14: 
43-52;  John  18:  3-11. 

Ver.  47.  While  he  yet  spake.  So  all  the  Synoptists. — A  mul- 
titude. The  composition  of  this  ci-owd  can  be  inferred  from  the  various 
accounts.  Luke  speaks  of  the  temple-watch,  and  of  chief  priests  and 
elders  (ver.  52),  while  John  distinctly  tells  of  a  detachment  of  Roman 
soldiers  (John  18:  3,  12).  There  were  also  servants  of  the  high  priest 
(comp.  ver.  50),  while  the  mention  of  'staves'  (Matthew  and  Mark) 
points  to  an  attendant  rabble. — Judas,  one  of  the  twelve  (notice 
the  full  solemn  mention  of  the  betrayer),  went  before-  them.  That 
he  showed  them  the  way  is  evident. — He  drew  near,  etc.  John 
(18:  4-9)  tells  of  a  conversation  with  the  multitude,  which  seems  to 
have  preceded  the  kiss  of  Judas. 

Ver.  48.     Judas,  betrayest  thou,  etc.     This  probably  followed 


22:  40-52.]  LUKE  XXTI.  325 

49  Son  of  man  with  a  kiss?  And  when  they  that  were 
about  him  saw  what  would  follow,  they  said,  Lord, 

50  shall  we  smite  with  the  sword?  And  a  certain  one  of 
them  smote  the  'servant  of  the  high  priest,  and  struck 

51  off  his  right  ear.    Bnt  Jesus  answered  and  said,  Suffer 

52  ye  thus  far.  And  he  touched  his  ear,  and  healed  him. 
And  Jesus  said  unto  the  chief  priests,  and  captains  of 
the  temple,  and  elders,  which  were  come  against  him, 
Are  ye  come  out,  as  against  a  robber,  with  swords  and 

1  Gr.  bondservant. 

the  language  recorded  by  Matthew:  'Friend,  do  that  for  which  thou 
art  come.'  It  is  addressed  to  Judas  by  name,  and  is  emphatic  through- 
out, setting  before  the  traitor  the  full  enormity  of  his  purpose.  The 
form  used  coincides  with  that  used  in  predicting  the  betrayal. — With 
a  kiss.  Matthew  and  Mark  tell  that  this  was  the  sign  agreed  upon, 
and  also  imply  that  the  kiss  was  repeated. 

Ver.  40.  Saw  -what  would  follow.  They  not  only  wake  up, 
but  wake  to  an  understanding  of  the  case.  All  the  Eleven  were  pro- 
bably gathered  about  Jesus  at  this  time. — Lord,  shall  we  smite 
with  the  sword?     In  the  same  spirit  as  the  occurrence  of  ver.  38. 

Ver.  50.  A  certain  one  of  them.  Peter,  named  by  John  only, 
who  gives  the  servant's  name  also. — Right  ear.  Luke  and  John  alone 
mention  which  ear  it  was. 

Ver.  51.  Suffer  ye  thus  far.  Probably  addressed  to  the  disci- 
ples :  Let  them  go  on  and  fulfil  this  their  design  of  taking  me.  It  is  a 
mild  reproof  of  the  hasty  use  of  the  sword,  and  thus  agrees  with  Matt. 
26:  52;  John  18:  11.  Were  the  sense:  Let  them  go  thus  far  (and  no 
further),  we  would  find  a  different  expression  here.  Others  suppose 
the  soldiers  were  addressed,  and  that  the  sense  is :  Let  me  go,  until  I 
have  healed  this  man,  or,  Let  me  go  as  far  as  this  man.  This  is  gram- 
matically probable,  but  opposed  by  the  phrase  'answered.' — Touched 
his  ear,  etc.  Luke,  the  physician,  alone  mentions  this.  The  passage 
does  not  clearly  indicate  how  the  healing  took  place :  whether  at  our 
Lord's  touch  the  ear  was  wholly  restored,  or  merely  the  wound  healed, 
or  whether  the  piece  cut  off  was  taken  up  and  restored  to  its  place  in 
the  body.  The  last  is  least  likely,  as  the  passage  contains  no  hint  of 
picking  up.  The  first  seems  more  in  keeping  with  the  occasion,  repre- 
senting our  Lord  as  making  good  the  loss  occasioned  by  the  hasty  zeal 
of  Peter. 

Ver.  52.  Chief  priests  .  .  .  elders.  Luke  alone  speaks  of  these, 
and  it  was  very  natural  that  some  of  them  should  accompany  the  band. 
Some  infer  from  the  fact  of  their  being  first  mentioned  at  this  point,  that 
they  entered  the  garden  after  the  band  of  Judas. — Captains  of  the  tem- 
ple were  officers  of  the  guard  of  Levites  who  had  charge  of  the  temple. 


326  LUKE  XXII.  [22 :  53,  54. 

53  staves?  When  I  was  daily  with  you  in  the  temple, 
ye  stretched  not  forth  your  hands  against  me :  but  this 
is  your  hour,  and  the  power  of  darkness. 

Chapter  22:  54-62. 

Peter's  Denial. 

54  And  they  seized  him,  and  led  him  away,  and 
brought  him  into  the  high  priest's  house.     But  Peter 

Ver.  53.  "When  I  was  daily,  etc.  Godet  explains  this  as 
meaning:  'It  was  from  cowardice  that  you  did  not  arrest  me  in  the  full 
light  of  day.'  — But  this  is  your  hour,  and  the  power  of  dark- 
ness. An  allusion  to  the  fact  that  it  was  midnight,  contrasting  this 
with  His  appearance  by  day  in  the  temple.  Darkness  was  appropriate 
to  such  a  deed,  hence  it  was  the  hour  which  suited  them.  The  parallel 
passages  speak  of  this  as  a  fulfilment  of  Scripture.  We  therefore  ex- 
plain it,  as  the  hour  appointed  to  them  for  carrying  out  this  work.  Its 
fitness  as  an  hour  of  midnight  darkness  was  but  a  part  of  this  appoint- 
ment. (Observe,  however,  that  they  freely  chose  it.)  'Power  of  dark- 
ness '  therefore  points  to  the  kingdom  of  darkness.  They  were  doing 
the  work  of  the  Evil  One,  and  the  power  over  Him  was  the  power  of 
darkness.  This  clause  suggests  mysterious,  and  as  yet  unexplained, 
facts  in  regard  to  the  relation  of  God's,  purpose,  man's  agency,  and 
Satanic  power. — Luke  passes  over  the  flight  of  the  disciples  and  that  of 
the  naked  young  man  (Mark  14:  48-52). 

Peter's  Denial,  vers.  54-62. 
Parallel  passages :  Matt.  26 :  69-75  ;  Mark  14 :  66-72  ;  John  18 :  16-18 ;  25-27.  Luke 
passes  over  the  examination  by  Annas  (John  18  :  19-24),  the  subsequent  examination 
before  Caiaphas  (Matt.  26 :  57-66 ;  Mark  14 :  53-64),  giving  immediately  his  account  of 
Peter's  denial,  then  mentioning  the  mocking  which  occurred  at  the  close  of  the  night 
examination  before  Caiaphas.  This  order  indicates  that  the  denials  occurred  between  the 
first  examination  and  the  close  of  the  second.  The  only  theory  respecting  these  denials 
which  consists  with  accuracy  on  the  part  of  the  Evangelists  is,  that  on  three  separate 
occasions  Peter  was  recognized  as  a  follower  of  Jesus,  and  that  on  each  occasion  he 
denied  this;  but  that  in  each  of  these  there  was  a  repeated  denial,  to  several  persons. 
In  other  words  there  were  three  episodes  of  taunt  and  falsehood,  not  merely  three 
Bingle  sentences  of  denial.  A  comparison  of  the  four  accounts,  in  this  instance,  affords 
the  very  strongest  proof  of  the  independence  of  the  Evangelists,  and  thus  inferentially 
of  their  truthfulness.  The  fact  that  all  four  toll  this  story  about  the  leader  of  the 
Twelve,  is  sufficient  proof  of  their  honesty.  The  probability  of  the  occurrence,  in 
view  of  the  character  of  Peter,  not  to  add,  of  human  nature  in  general,  enhances  still 
more  the  impression  of  truthfulness.  That  three  such  episodes  occurred  seems  likeliest 
of  all,  in  such  circumstances. 

Ver.  54.  The  high-priest's  house.  Undoubtedly  Caiaphas  is 
meant,  since  the  other  Evangelists  agree  in  making  his  house  the  scene 


22:  5.3-58.]  LUKE  XXII.  327 

55  followed  afar  off.  And  when  they  had  kindled  a  fire 
in  the  midst  of  the  court,  and  had  sat  down  together, 

56  Peter  sat  in  the  midst  of  them.  And  a  certain  maid 
seeing  him  as  he  sat  in  the  light  of.  the  fire,  and  look- 
iug  stedfastly  upon  him,  said,  This  man  also  was  with 

57  him.     But  he  denied,  saying,  Woman,  I   know  him 

58  not.  And  after  a  little  while  another  saw  him,  and 
said,  Thou  also  art  one  of  them.     But   Peter   said, 

of  Peter's  denial ;  but  there  is  every  probability  that,  in  view  of  their 
peculiar  relations  as  high  priests,  respectively  de  jure,  and  de  facto, 
they  lived  in  the  same  house ;  comp.  John  18:  12-24,  which  indicates 
this.  See  also  on  chap.  3 :  2 ;  on  the  various  ecclesiastical  examina- 
tions, see  vers.  66-71. — But  Peter  followed  afar  off.  His  as- 
sumed attitude  was  that  of  a  curious  spectator ;  a  very  dangerous  one 
for  a  friend  to  take. 

Ver.  55.  Kindled.  Lit.,  'kindled  around;'  a  large  bright  fire 
was  made,  we  infer.  All  of  the  Evangelists  except  Matthew  mention 
the  fire,  but  Mark  does  not  speak  of  its  being  kindled. — Peter  sat. 
So  Matthew  and  Mark  ;  but  John  speaks  of  his  standing.  During  the 
night  hours,  Peter  was  no  doubt  restless.  How  he  gained  admission 
to  the  court  of  the  high  priest  is  fully  narrated  in  John  18:  15-18. 
Those  about  the  fire  were  'the  officers '  (Matthew  and  Mark)  who  had 
been  in  Gethsemane,  but  there  were  certainly  present  servants  of  the 
high  priest,  and  doubtless  others.  The  examination  before  Annas  was 
now  going  on,  and  the  Sanhedrin  was  probably  gathering. 

Vers.  56,  57.     First  Denial. 

Ver.  56.  A  certain  maid.  Possibly,  but  not  certainly,  the 
porteress  who  had  already  recognized  Peter  (John  18 :  17)  and  who 
may  have  followed  him  into  the  court ;  the  different  answers  suggest 
that  she  kept  up  a  bantering  accusation  of  this  kind  to  which  he  re- 
sponded in  different  words,  but  to  the  same  effect.  Luke  brings  out 
the  fact  of  her  looking  stedfastly  upon  him.  —  This  man 
also.  'Also,'  as  well  as  John,  a  point  preserved  in  all  the  accounts, 
although  three  of  them  say  nothing  of  the  presence  of  John. 

Ver.  57.  But  he  denied,  etc.  The  language  is  not  yet  vehement, 
but  quite  positive.  Comp.  Mark :  '  I  neither  know,  nor  understand 
what  thou  sayest.'  Some  commentators  make  this  the  beginning  of 
the  second  denial.  The  answer  to  the  porteress,  narrated  by  John 
only,  they  regard  as  alone  constituting  the  first. 

Ver.  58.  Second  Denial.  The  account  is  brief.  A  general  ac- 
cusation probably  began  at  the  fire,  was  kept  up  as  Peter  withdrew  to 
the  porch,  where  he  was  questioned  both  by  a  maid  (Matthew,  Mark) 
and  a  man,  as  here  stated. — Man,  I  am  not.  Matthew  tells  that 
the  denial  to  the  maid  in  the  porch  was  accompanied  '  with  an  oath.' 


328  LUKE  XXII.  [22 :  59-62. 

•r-!»  Man,  F  am  not.  And  after  the  space  of  about  one 
hour  another  confidently  affirmed,  saying,  Of  a  truth 
this  man  also  was  with  him :  for  he  is  a  Galilaeam 

GO  But  Peter  said,  Man,  I  know  not  what  thou  say  est. 
And  immediately,  while  lie  yet  spake,  the  cock  crew. 

Gi  And  the  Lord  turned,  and  looked  upon  Peter.  And 
Peter  remembered  the  word  of  the  Lord,  how  that  he 
said  unto  him,  Before  the  cock. crow  this  day,  thou  shalt 

62  deny  me  thrice.     And  he  went  out,  and  wept  bitterly. 

The  recognition  had  become  general,  and  the  remarks  were  contemptu- 
ous and  irritating.  Some  think  the  man  here  spoken  of  was  the  kins- 
man of  Malchus  (John  18:  26),  but  this  theory  seems  to  confuse  the 
accounts  unnecessarily,  if  not  hopelessly. 

Vers.  59,  60.     Third  Denial. 

Ver.  59.  Luke  is  particular  as  to  the  interval :  after  about  the 
space  of  one  hour.  The  recognition  became  very  general,  as  we 
might  expect,  but  this  Evangelist  brings  out  the  one  who  was  prominent 
in  the  matter. — For  he  is  a  Galilasan,  or,  'for  he  is  also  a  Galilasan.' 
'  Also,'  which  is  preserved  by  all  three  Synoptists,  though  they  differ 
in  other  details,  may  point  to  the  proof  already  given  by  the  kinsman 
of  Malchus.  Evidently  the  Synoptists  refer  to  the  same  incident,  and 
this  suggestion  of  a  fact  narrated  by  John  only  is  a  striking  evidence 
of  the  exactness  of  all.  (An  effort  was  made  to  introduce  '  also  '  into 
the  R.  V.)  Matthew  tells  that  Peter  was  detected  as  a  Galilasan 
through  his  speech,  since  under  the  strong  excitement  he  would  speak 
his  Galilsean  patois.  See  on  Matt.  26 :  73.  The  fling  at  his  provincial- 
ism embittered  Peter  all  the  more. 

Ver.  60.  Man,  I  know  not,  etc.  Here  also,  Luke  omits  all  men- 
tion of  Peter's  oaths  and  cursing.  Surely  this  shows  that  this  Gospel 
was  not  designed  to  counteract  the  influence  of  Peter.  —  The  cock 
crew.  As  might  be  expected,  Mark  is  more  detailed,  mentioning  the 
second  crowing  of  the  cock.  The  first  occurred  as  Peter  went  into  the 
court.  The  three  denials  seem  therefore  to  have  been  between  mid- 
night and  three  o'clock  in  the  morning. 

Ver.  61.  And  the  Lord  turned,  and  looked  upon  Peter. 
This  detail,  so  interesting  and  touching,  may  be  explained  by  suppos- 
ing, that  even  during  the  trial  our  Lord  could  think  on  Peter  and  be 
aware  of  what  he  was  doing,  though  at  some  distance.  But  probably 
the  first  examination  before  Caiaphas  was  now  over,  and  the  officers 
were  leading  Ilirn  away  to  prison  to  await  the  more  formal  morning 
examination,  or  possibly  keeping  Him  in  custody  in  the  court, — And 
Peter  remembered.  His  memory  was  assisted  by  the  cock-crow, 
but  doubtless  the  Lord's  look  of  pity,  love,  and  consolation  was  the 
chief  cause  of  his  penitence.     After  the  first  burst  of  penitence,  he 


22:  63-66.]  LUKE  XXII.  329 

Chapter  22:  63-65. 
Hie  Mockery  at  Night, 

63  And  the  men  that  held  *  Jesus  mocked  him,  and  beat 

64  him.     And  they  blindfolded  him,  and  asked  him,  say- 

65  ing,  Prophesy :  who  is  he  that  struck  thee  ?  And 
many  other  things  spake  they  against  him,  reviling 
him. 

Chapter  22:  66-71. 

The  Morning  Trial  before  the  Sanhedrin. 
■66      And  as  soon  as  it  was  day,  the  assembly  of  the  elders 

1  Gr.  hint. 

probably  remembered  our  Lord's  prayer  for  him  and  his  own  boast, 
yet  the  look  was  designed  to  recall  these  also.  For  the  practical  les- 
sons, comp.  the  notes  on  Matthew  and  Mark. 

The  Mockery  at  Night,  vers.  63-65. 
Parallel  passages :  Matt.  26 :  67,  68 ;  Mark  14 :  65.  (John  18  :  22  refers  to  a  different 
occurrence.)  Matthew  and  Mark  place  this  mockery  in  a  different  position.  This 
suggests  that  it  began  at  the  close  of  the  hearing,  continuing  for  gome  time,  thus  both 
preceding  and  following  our  Lord's  look  on  Peter.  Luke  gives  substantially  the  same 
facts  in  a  manner  peculiar  to  himself,  his  own  account  tacitly  presupposing  some  sort 
of  condemnation,  which  encouraged  the  servants  to  commit  such  outrages. 

Ver.  63.  And  the  men  that  held  Jesus.  This  detail  is  pecu- 
liar to  Luke,  although  Mark  mentions  '  the  officers '  as  engaged  in  this 
maltreatment. — Beat  him.  '  No  less  than  five  forms  of  beating  are 
referred  to  by  the  Evangelists  in  describing  this  pathetic  scene '  (Far- 
rar).  The  II.  V.  distinguishes  them  thus:  'beat'  here,  'struck'  (ver. 
64),  'buffet,'  'smote  with  the  palms  of  their  hands'  (Matt.  26:  67), 
'  received  with  blows  of  their  hands,'  or,  '  strokes  of  rods  '  (Mark  14 : 
65).     This  suggests  continued  and  varied  brutal  treatment. 

Ver.  64.  Blindfolded  him.  Mark:  'covered  His  face.' — Pro- 
phesy, etc.  The  fuller  statement  of  Matthew  ('Prophesy  unto  us, 
thou  Christ')  indicates  that  this  taunt  was  an  echo  of  the  proceedings 
before  Caiaphas,  and  both  Matthew  and  Mark  imply  that  members  of 
the  Sanhedrin  participated  in  this  cruelty. 

Ver.  65.  And  many  other  things  spake  they  against  him, 
reviling  him,  literally,  'blaspheming  Him.'  As  Peter  saw  something 
of  this,  we  can  apply  here  his  words :  '  who  when  He  was  reviled, 
reviled  not  again,'  etc.  (1  Pet.  2:  23).  Here  the  silence  of  our  Lord 
is  made  all  the  more  impressive  by  the  comparative  silence  of  the 
Scriptures. 

The  Morning  Trial  before  the  Sanhedrin,  vers.  66-71. 
Luke  here  gives  an  account  of  another  hearing  than  that  detailed  by  Matthew  and 


330  LUKE  XXII.  [22:  G7-69. 

of  the  people  was  gathered  together,  both  ehicf  priests 
and  scribes;  and  they  led  him  away  into  their  council, 

67  saying,  If  thou  art  the  Christ,  tell  us.     But  he  said 

68  unto  them,  If  I  tell  you,  ye  will  not  believe :  and  if  I 

69  ask  you,  ye  will  not  answer.     But  from  henceforth 
shall  the  Son  of  man  be  seated  at  the  right  hand  of 

Mark,  although  both  of  them  briefly  refer  to  such  a  morning  mee'ing  of  the  Sanhedrin 
(see  Matt.  27 :  1 ;  Mark  15 :  1).  The  account  of  Luke  has  its  peculiar  coloring,  indi- 
cating that  the  assembly  was  an  official  and  decisive  council.  This  would  then  be  a 
ratification,  in  proper  form  and  numbers  and  at  a  legal  hour,  of  the  resolution  already 
taken  by  the  enemies  of  our  Lord.  It  appears  from  the  other  accounts  that  they  con- 
sulted how  to  proceed  in  gaining  from  Pilate  a  judicial  sentence  of  death  against  Jesus. 

Ver.  66.  And  "when  it  was  day.  Roman  law  forbade  a  final 
condemnation  before  dawn,  and  Jewish  usage  forbade  even  the  inves- 
tigation of  capital  crime  at  night. — The  assembly  of  the  elders, 
lit.,  'the  eldership'  ( presbyterion)  ;  a  formal  assembly  of  the  Sanhedrin, 
at  the  usual  place  of  holding  the  council  — Both  chief  priests  and 
scribes.  In  Mark  15:1  the  three  classes  are  named,  but  not  here,  as 
the  A.  V.  would  suggest. 

Ver.  67.  If  thou  art  the  Christ,  tell  us.  An  abrupt  beginning, 
presupposing  testimony  that  He  made  this  claim.  The  hearing  is  re- 
sumed at  the  point  broken  off,  according  to  Matthew's  account.  The 
force  of  the  passage  is :  If  as  you  claim,  thou  art  the  Christ,  tell  us  all 
so,  in  plain  words. — If  I  tell  you,  ye  "will  not  bel  eve.  i.  e.,  you 
do  not  ask  to  know  the  truth,  but  to  make  me  condemn  myself. 

Ver.  68.  And  if  I  ask  you,  put  questions  to  you  about  my 
arrest,  its  legality,  and  the  way  you  have  forced  me  into  my  present 
position. — Ye  will  not  answer,  because  you  would  involve  your- 
selves in  great  perplexities.  The  case  was  prejudged.  The  rest  of  the 
verse  is  to  be  omitted  on  the  evidence  of  Aleph,  B,  and  other  authori- 
ties, confirmed  by  the  variations  of  the  larger  reading  which  exist  in 
other  manuscripts. 

Ver.  69.  But.  This  indicates  the  connection  of  thought :  you  have 
prejudged  my  case,  but,  as  the  time  has  come  to  speak,  in  order  that 
through  suffering  I  may  pass  to  glory,  I  tell  you  of  that  glory  and  thus 
confess  myself  the  Christ :  From  henceforth,  etc.  A  similar  declaration 
had  been  made  during  the  night  examination  ;  see  Matt.  26 :  64 ;  Mark 
14 :  62,  but  a  repetition  is  not  all  improbable,  for  Our  Lord  not  only 
claims  to  be  the  Christ,  but  as  Son  of  man  claims  Divine  power;  this 
claim  shortens  the  examination,  since  it  gave  the  council  ground  for  a 
distinct  charge  of  blasphemy.  Whatever  views  the  Jews  had  of  the 
Person  of  the  Messiah,  Christians  should  learn  from  Christ's  own  words 
what  He  claims  to  be. 


22:  70,71—23:  1.]  LUKE  XXIII.  331 

70  the  power  of  God.     And  they  all  said,  Art  thou  then 

71  the  Son  of  God  ?  And  he  said  unto  them,  '  Ye  say 
that  I  am.*  And  they  said,  What  further  need  have 
we  of  witness  ?  for  we  ourselves  have  heard  from  his 
own  mouth. 

Chapter  23:  1-25. 

Jesus  before  Pilate  and  Herod. 

23 :  l     And  the  whole  company  of  them  rose  up,  and 

1  Or,  Ye  say  it,  because  I  am. 

*  Read  in  text  Ye  say  it,  for  I  am,  and  in  the  margin  Ye  say  that  I  am. — Am.  Com. 

Ver.  70.  Art  thou  then  the  Son  of  God  ?  This  question 
shows  that  they  understood  Hini  aright,  and  only  wished  for  a  more 
explicit  statement.  The  action  of  the  high  priest  at  the  previous 
examination  confirms  this  view. — Ye  say  that  I  am.  The  word 
rendered  '  that '  has  also  a  causal  sense,  and  that  sense  is  more  appro- 
priate here.  The  Am.  Company  prefer  to  render  '  for  I  am,'  since  this 
conveys  the  exact  force  of  the  clause  :  '  ye  say  it  (correctly),  for  I  am.' 
Comp.  a  similar  saying  in  John  18 :  37.  Any  reference  in  '  I  am'  to 
the  name  of  Jehovah,  seems  improbable. 

Ver.  71.  What  further  need,  etc.  The  admission  of  Jesus  made 
the  question  even  more  pertinent  now.  As  far  as  the  death  of  Christ 
had  a  judicial  ground,  that  ground  was  His  own  claim  to  be  the  Son  of 
God.  Either  His  claim  was  correct,  or  the  Jews  were  right  in  putting 
Him  to  death.     To  ignore  His  claim  is  to  side  with  His  murderers. 

Jesus  before  Pilate  and  Herod  (the  Civil  Trial),  vers.  1-25. 
Parallel  passages :  Matt.  27 :  1,  2,  11-31 ;  Mark  15 :  1-15 ;  John  18  :  29-40  ;  19:  1-16. 
The  last  named  Evangelist  is  most  detailed  in  his  account,  although  some  remarkable 
incidents  are  preserved  by  Matthew  alone.  Luke  is  quite  condensed  in  his  narrative, 
but  the  appearance  before  Herod  (vers.  6-12)  is  peculiar  to  this  Gospel.  '  Here  we 
have  the  description,  on  the  one  hand  of  the  series  of  manoeuvres  used  by  the  Jews 
to  obtain  from  Pilate  the  execution  of  the  sentence,  and  on  the  other,  of  the  series  of 
Piiate's  expedients  or  counter  manoeuvres,  to  get  rid  of  the  case  which  was  forced  on 
him.'  Godet.  The  right  of  passing  a  capital  sentence  was  in  the  hands  of  the  procu- 
rator, and  Pilate  had  strictly  held  to  his  right  (comp.  John  18:  31).  Hence  the  ne- 
cessity for  this  civil  trial. 

Vers.  1-7.     The  First  Appearance  before  Pilate. 

Ver.  1.  Led  him,  probably  in  formal  procession. — Before  Pilate ; 
Pontius  Pilate,  the  'governor  of  Judaea'  (chap.  3:1),  was  the  fifth 
Roman  procurator  in  that  province,  which  was  annexed  to  the 
empire  when  Archelaus  was  deposed  (about  A.  D.  7).  He  held  the 
office  during  the  years  A.  D.  26-3(5,  being  removed  in  consequence  of 
a  complaint  made  against  him  at  Rome  by  the  Jews.  Many  acts  of 
cruelty  (comp.  chap.  13 :  1)  marked  his  administration.     His  charac- 


332  LUKE  XXIII.  [23:  2-4. 

2  brought  him  before  Pilate.  And  they  began  to  accuse 
him,  saying,  We  found  this  man  perverting  our  na- 
tion, and   forbidding  to  give  tribute  to  CaBsar,  and 

3  saying  that  he  himself  is  J  Christ  a  king.*  And 
Pilate  asked  him,  saying,  Art  thou  the  King  of  the 
Jews?     And  he  answered  him  and  said,  Thou  sayest. 

4  And  Pilate  said  unto  the  chief  priests  and  the  multi- 

1  Or,  an  anointed  king.  *  Omit  the  marginal  rendering. — Am.  Com. 

ter  was  neither  weak  nor  vacillating,  despite  the  impression  produced 
by  the  Gospel  narratives.  Naturally  cruel  and  unyielding  he  was  out- 
witted by  the  persistent  malignity  of  the  Sanhedrin.  It  is  a  question 
whether  Pilate  resided  in  a  palace  formerly  belonging  to  Herod,  or  in 
the  Castle  Antonia.  The  former  seems  the  more  probable  locality. 
Caesarea  was  the  usual  residence  of  the  procurator,  but  his  presence  at 
Jerusalem  during  the  feasts  was  usual  and  necessary. 

Ver.  2.  Began  to  accuse  him.  It  appears  from  John  18  :  30 
that  the  Sanhedrin  attempted  to  obtain  sentence  against  Jesus  without 
any  formal  charge.  Failing  in  this  they  made  the  political  accusation 
here  stated.  The  religious  offence  which  led  to  His  condemnation  in 
the  council  is  indeed  stated  (John  19:  7),  and  was  the  true  occasion 
of  our  Lord's  crucifixion.  But  Pilate  was  forced  to  comply  with  their 
wishes  by  the  political  accusation,  which  Luke  gives  with  most  pre- 
cision.— We  found.  This  implies  investigation  they  had  never 
made. — Perverting,  giving  a  false  direction  to,  our  nation.  They 
thus  represent  themselves  as  genuine  friends  of  the  people. — For- 
bidding, etc.  This  was  a  downright  falsehood. — And  saying,  etc. 
This  involved  what  was  true.  But  from  this  single  element  of  truth 
they  deduced  certain  political  results,  which  had  never  occurred,  and 
by  putting  these  false  inferences  in  the  foreground  sought  to  obtain 
sentence  of  death  against  our  Lord.  The  marginal  rendering  is  ex- 
ceedingly improbable.  The  rulers  explain  the  word  '  Christ '  to  mean 
'  a  king,'  as  the  warrant  for  this  political  charge.  In  the  council  the 
same  word  had  been  interpreted  to  mean  'Son  of  God '  (chap.  22:  70), 
and  Jesus'  claim  to  the  title  construed  as  blasphemy.  In  all  this  the 
prominent  question  is  still  respecting  the  Person  of  Christ.  At  all 
events  he  takes  up  that  point  of  the  accusation  (ver.  2)  which  involved 
the  greatest  political  offence.  Among  the  Romans  it  was  usual  to 
question  the  accused,  for  the  purpose  of  forcing  a  confession  from  him. 

Ver.  3.  And  Pilate  asked  him.  This  took  place  privately 
within  the  Pnetorium  (John  18:  33.— Art  thou  the  King  of  the 
Jews?  Pilate's  question  implies  some  knowledge  of  the  Messianic 
expectations  of  the  Jews. — Thou  sayest  it=Yes.  So  Matthew  and 
Mark.  But  fuller  details  of  the  interview  are  given  by  John  (18  :  34-38). 
Pilate's  language  in  ver.  4  implies  some  further  conversation. 

Ver.  4.     I  find  no  fault  in  this  man.     Pilate  speaks  as  a  judge. 


23:  5-9.]  LUKE  XXIII.  333 

5  tudes,  I  find  no  fault  in  this  man.  But  they  were 
the  more  urgent,  saying,  He  stirreth  up  the  people, 
teaching  throughout  all  Judaea,  and   beginning   from 

6  Galilee  even  unto  this  place.     But  when  Pilate  heard 

7  it,  he  asked  whether  the  man  were  a  Galilaean  And 
when  he  knew  that  he  was  of  Herod's  jurisdiction,  he 
sent  him  unto  Herod,  who  himself  also  was  at  Jerusa- 
lem in  these  days. 

8  Now  when  Herod  saw  Jesus,  he  was  exceeding  glad : 
for  he  was  of  a  long  time  desirous  to  see  him,  because 

Knowing  that  the  Sanhedrin  would  have  no  desire  to  put  to  death  any 
one  for  the  political  crime  alleged,  he  examines  our  Lord  and  satisfies 
himself  that  no  such  political  crime  was  involved  in  His  claim  to  be 
King  of  the  Jews. 

Ver.  5.  And  they  were  the  more  urgent.  They  strengthened 
their  charge,  urging  anew  the  charge  of  perverting  the  people :  He 
stirreth  up  the  people,  etc.— From  Galilee.  This  was  probably 
designed  to  arouse  Pilate's  resentment  against  him  as  a  Galilaean, 
since  the  governor  hated  the  Galileans  (comp.  ch.  13  :  1),  and  was  at 
enmity  with  Herod  (ver.  12).      But  they  were  disappointed. 

Ver.  6.  Heard  it.  The  reading  of  Aleph,  B,  L,  T,  and  the  Coptic 
version  (favored  by  the  variations  of  the  other  authorities)  omits  the 
object  after  'heard.'  In  English  we  must  supply  *it.'  What  he  heard 
was  the  name  Galilee. 

Ver.  7.  Herod's  jurisdiction.  As  an  inhabitant  of  Galilee, 
Jesus  was  under  the  authority  of  Herod  Antipas,  who  was  Tetrarch 
of  Galilee  and  Peraea. — He  sent  him.  The  word  used  is  a  legal 
term,  generally  applied  to  the  transfer  of  a  cause  from  a  lower  to  a 
higher  tribunal.  Hence  it  was  not  to  get  Herod's  opinion,  but  to  re- 
lieve himself  by  transferring  his  prisoner  to  Herod's  judgment.  There 
may  have  been  a  thought  of  thus  doing  a  courtesy  to  reconcile  Herod. 
Their  quarrel  (ver.  12)  had  probably  been  caused  by  some  question  of 
jurisdiction. — In  these  days.  Probably  for  the  purpose  of  attend- 
ing the  passover  feast.  .    . 

Vers.  8-12.     Our  Lord  before  Herod.     Peculiar  to  Luke. 

Ver.  8.  Was  exceeding  glad.  This  joy  of  Herod  seems  all 
the  more  frivolous  and  unkingly,  if  we  suppose  that  the  case  of  Jesus 
was  actually  oiFered  to  his  jurisdiction. — Had  beard  This  was  the 
reason  of  his  desire. — And  he  hoped.  The  original  indicates  that 
this  hope  was  contemporaneous  with  the  continued  desire.  The  pres- 
ent occasion  is  not  directly  referred  to  here.  Yet  the  frivolous  joy 
arose  from  the  confident  expectation  that  now  his  long-continued  de- 
sire and  hope  would  be  met.  «  Jesus  was  to  him  what  a  skilful  juggler 
is  to  a  seated  court — an  object  of  curiosity.'     Godet. 


334  LUKE  XXIII.  [23:  9-12. 

he  had  heard  concerning  him ;  and  he  hoped  to  see 
9  some  l  miracle  done  by  him.     And  he  questioned  him 

10  in  many  words ;  but  he  answered  him  nothing.  And 
the  chief  priests  and  the  scribes  stood,  vehemently 

11  accusing  him.  And  Herod  with  his  soldiers  set  him 
at  nought,  and   mocked   him,  and  arraying  him  in 

12  gorgeous  apparel  sent  him  back  to  Pilate."  And  Herod 
and  Pilate  became  friends  with  each  other  that  very 
day :  for  before  they  were  at  enmity  between  them- 
selves. 

1  Gr.  sign. 

Ver.  9.  And  he  questioned.  The  character  of  the  questions 
may  be  inferred  from  Herod's  reception  of  Jesus,  as  well  as  from  the 
next  clause:  but  he  answered  him  nothing.  For  such  a  judge, 
the  incestuous  adulterer,  the  murderer  of  the  Baptist,  the  Holy  One 
had  neither  miracles  nor  words. 

Ver.  10.  And  the  chief  priests,  etc.  Pilate  had  sent  them 
there.  There  is  no  hint  that  Herod  took  any  steps  toward  real  inves- 
tigation. Finding  his  curiosity  was  not  to  be  gratified,  he  treats  the 
case  with  contempt. 

Ver.  11.  And  Herod.  Failing  of  his  expected  entertainment, 
the  monarch  seeks  amusement  in  the  way  here  narrated.  The  motive 
was  resentment  at  the  silence  of  Jesus,  though  actual  contempt  was 
doubtless  felt. — With  his  soldiers  (a  peculiar  word),  i.  e.,  his  at- 
tending body  guard. — Set  him  at  nought,  treated  Him  contemptu- 
ously, and  mocked  him,  with  words  and  actions  alike. — And  ar- 
raying him  in  gorgeous  apparel.  This  garment  was  put  on  in 
mockery,  and  hence  brilliant.  It  may  have  been  the  same  scarlet 
cloak  which  is  spoken  of  in  Matt.  27 :  28,  and  thus  indicated  con- 
tempt of  His  claims  to  royalty,  or  a  ivhite  robe,  such  as  candidates  for 
office  wore.  The  sneer  in  the  latter  case  is  obvious.  Still  the  word 
itself  does  not  mean  'white,'  and  the  question  is  an  open  one. — Sent 
him  back  to  Pilate.  This  may  have  been  designed  to  conciliate 
Pilate,  but  it  is  in  keeping  with  the  frivolous  conduct  of  Herod 
throughout. 

Ver.  12.  Became  friends  ■with  each  other,  etc.  If  the  cause 
of  the  quarrel  was  some  question  of  jurisdiction,  connected  possibly 
with  the  occurrence  mentioned  in  chap.  13 :  1,  we  see  a  reason  why  a 
reconciliation  now  took  place.  As  early  as  Acts  4 :  27,  we  find  be- 
lievers alluding  in  their  prayers  to  this  coalition  of  Herod  and  Pilate. 
Even  if  neither  was  directly  hostile,  practically  the  indecision  of  the 
one  and  the  indifference  of  the  other  conspired  to  nail  our  Lord  to  the 
cross.  It  is  easy  to  harmonize  this  account  with  those  of  Matthew 
and  Mark,  but  more  difficult  to  insert  the  occurrence  in  Johns  nar- 
rative.    The  probable  position  is  after  John  18  :  38. 


23:  13-16.]  LUKE  XXIII.  335 

13  And  Pilate  called  together  the  chief  priests  and  the 

14  rulers  and  the  people,  and  said  unto  them,  Ye  brought 
unto  me  this  man,  as  one  that  perverteth  the  people : 
and  behold,  I,  having  examined  him  before  you,  found 
no  fault  in  this  man  touching  those  things  whereof  ye 

15  accuse  him  :  no,  nor  yet  Herod :  for  he  sent  him  *  back 
unto  us;  and  behold,  nothing  worthy  of  death  hath  been 

1G  done  by  him.     I  will  therefore  chastise  him,  and  re- 

*  Many  ancient  authorities  read  I  sent  you  to  him. — Am.  Com. 

Vers.  13-25.  Further  Examination  before  Pilate  ;  He  Yields 
to  the  Hulers.  Comp.  Matt.  27:  15-26;  Mark  15:  6-15;  John  18: 
39,  40.  Luke  gives,  in  this  paragraph,  few  new  details,  although  the 
form  of  this  narrative  is  peculiar  to  himself. 

Ver.  13.  When  he  had  called  together,  etc.  After  the  return 
from  Herod.  Matthew  (27:  17)  alludes  to  this. — And  the  people. 
The  multitude,  doubtless  now  more  numerous,  was  called  to  hear  a 
proposal  in  which  their  wish  was  concerned.  Pilate  was  probably 
seated  on  the  'judgment  seat'  (l>ema). 

Ver.  14.  Said  unto  them.  Luke,  who  gives  the  charge  most 
fully  (ver.  2),  also  states  the  reply  of  Pilate  more  formally. — Pervert- 
eth. Here  the  word  (Pilate's)  is  milder  than  that  of  ver.  2  (the  San- 
hedrin's). — Before  you.  John  tells  of  a  private  interview,  which 
was  the  main  reason  of  Pilate's  state  of  mind,  but  both  Matthew  and 
Mark  speak  of  a  public  questioning  in  distinction  from  this. 

Ver.  15.  Nor  yet  Herod,  who  knew  Jewish  affairs  so  well.— 
For  he  sent  him  back  to  us.  The  reading  followed  in  the  A.  V. 
is  added  in  the  margin  by  the  Am.  Company,  since  it  has  the  support 
of  A,  D,  nearly  all  cursive  manuscripts,  and  the  Latin  versions.  The 
other  reading  more  fully  proves  Pilate's  assertion,  and  hence  is  less 
difficult,  but  the  weight  of  evidence  in  favor  of  it  seems  decisive. — 
Hath  been  done  by  him,  i.e.,  Herod's  examination  failed  to  elicit 
any  proof  that  He  had  committed  a  crime.  In  fact  Jesus  now  stood 
virtually  acquitted  by  both  the  civil  rulers. 

Ver.  16.  I  -will  therefore  chastise  him.  Pilate  ought  to  have 
said :  I  will  release  without  any  punishment.  His  want  of  moral 
earnestness  now  appears.  This  was  a  concession,  and  an  illegal  one, 
since  he  declares  Jesus  to  be  i  nocent.  This  first  wrong  step  was  the 
decisive  one,  since  the  Jews  understood  how  to  follow  up  the  advantage 
thus  given  them.  If  he  was  willing  to  chastise  Jesus  illegally,  why 
could  he  not  be  forced  to  crucify  Him.  This  proposition  of  Pilate  was 
repeated  (ver.  22),  but  Luke  does  not  mention  the  fact  of  the  scourging, 
which  is  stated  by  all  the  other  Evangelists.  It  was  probably  at  this 
time,  while  the  chief  priests  were  persuading  the  multitude  to  ask  for 
Barabbas,  that  Pilate  received  the  message  from  his  wife,  mentioned  by 
Matthew  only  (Matt.  27  :  10).     It  is  evident  from  vers.  18,  19,  that  the 


336  LUKE  XXIII.  [23:  18-22. 

18  lease  him.1     But  they  cried  out  all  together,  saying, 

Away  with  this  man,  and  release  unto  us  Barabbas : 

in  one  who  for  a  certain  insurrection  made  in  the  city,  and 

20  for  murder,  was  cast  into  prison.     And  Pilate  spake 

21  unto  them  again,  desiring  to  release  Jesus ;  but  they 

22  shouted,  saying,  Crucify,  crucify  him.  And  he  said 
unto  them  the  third  time,  Why,  what  evil  hath  this 
man  done?    I  have  found  no  cause  of  death  in  him  :  I 

1  Many  ancient  authorities  ins«rt  ver.  17.     Nmo  he  must  needs  release  unto  them  at  the 
feast  one  prisoner.    Others  add  the  same  words  after  ver.  19. 

choice  between  Jesus  and  Barabbas  was  offered  in  connection  with  the 
first  proposal  of  Pilate  to  release  Jesus.  This  was  the  wrong  step  which 
placed  Pilate  in  the  power  of  the  Sanhedrin. 

Ver.  17  is  not  found  in  A,  B,  L,  a  few  other  uncial  manuscripts,  and 
in  some  versions.  The  probability  of  its  having  been  inserted  from  the 
parallel  passages,  to  explain  the  word  '  release'  (ver.  16)  is  very  great, 
especially  in  view  of  the  variation  in  position  (see  margin). 

Ver.  18.  But  they  cried  out  all  together.  The  entire  multi- 
tude, whom  the  rulers  had  persuaded. — Away  "with  this  man,  etc. 
Farrar  suggests  that  the  two  prisoners  may  have  been  placed  side  by 
side  for  the  choice  of  the  multitude. — Barabbas.  On  the  curious 
reading  'Jesus  Barabbas'  found  in  some  copies  of  Matt.  27:  16,  17, 
see  notes  on  that  passage.  The  name  means  '  son  of  a  father,'  and  has 
been  variously  interpreted,  e.g.,  as  '  eon  of  a  (heavenly)  father,'  hence 
a  false  Messiah;  as  'son  of  a  (spiritual)  father,'  i.  e.,  'son  of  a  Rabbi.' 

Ver.  19.  One  -who  for  a  ceitain  insuireotion,  etc.  He,  there- 
fore, was  actually  guilty  of  the  political  crime  which  the  rulers  falsely 
charged  upon  Jesus,  and  was  moreover  a  murderer  (comp.  Acts  3:  14). 
This  is  but  one  of  the  many  suggestions  of  the  substitutionary  character 
of  our  Lord's  Passion.  It  is  quite  probable  that  Barabbas  had  been 
engaged  in  some  riot  against  Pilate,  and  hence  became  a  hero  with  the 
multitude.  To  choose  him  would  seem  to  humiliate  Pilate,  but  'it  was 
at  the  same  time  to  let  loose  the  spirit  of  revolt  which  was  to  carry 
them  to  their  destruction'  (Godet). 

Ver.  20.  Spake  unto  them  again.  It  does  not  appear  that 
Pilate  pleaded  with  them;  he  makes  an  attempt  to  release  Jesus,  by 
asking  what  shall  be  done  with  this  prisoner.  It  would  seem  that  he 
proposed  to  satisfy  the  people  by  scourging  Jesus  ;  comp.  ver.  22. 

Ver.  21.  But  they  shouted ;  not  the  word  usually  rendered 
'cried.' — Crucify,  crucify  him.  The  previous  cry,  'Away  with  this 
man,'  was  virtually  a  demand  for  execution,  and  yet  Pilate  seems  to 
have  been  surprised  at  this  demand.  He,  the  representative  of  justice, 
had  unjustly  submitted  this  matter  of  life  or  death  to  a  mob  ;  they  had 
been  encouraged  in  their  cruel  desire  by  his  injustice. 

Ver.  22.    The  third  time.     Pilate's  persistence  is  noted  in  all  the 


23:  23-26.]  LUKE  XXIII.  337 

23  will  therefore  chastise  him  and  release  him.  But  they 
were  instant*  with  loud  voices,  asking  that  he  might 

24  be  crucified.  And  their  voices  prevailed.  And  Pilate 
gave  sentence  that  what  they  asked  for  should  be  done. 

25  And  he  released  him  that  for  insurrection  and  murder 
had  been  cast  into  prison,  whom  they  asked  for ;  but 
Jesus  he  delivered  up  to  their  will. 

Chapter  23:  26-49. 

The  Crucifixion. 

26  And  when  they  led  him  away,  they  laid  hold  upon 
one  Simon  of  Cyrene,  coming  from  the  country,  and 
laid  on  him  the  cross,  to  bear  it  after  Jesus. 

*  Instead  of  instant  read  urgent — Am.  Com. 

accounts ;  and  this  verse  has  a  tone  of  indignation. — Why,  what  evil, 
etc.  This  statement  is  recorded  in  this  connection  by  the  three  Synop- 
tists.  But  only  here  is  it  joined  with  the  proposal  to  chastise  him 
and  release  him.  It  is  this  willingness  to  punish  the  innocent  Jesus 
which  keeps  Pilate  in  the  power  of  the  mob.  He  seems  to  have  counted 
upon  satisfying  their  rage  with  the  scourging. 

Ver.  23.  But  they  were  instant  (or,  better,  urgent)  with 
loud  voices.  Luke  passes  over  the  scourging  and  crowning  with 
thorns,  the  presentation  to  the  people  (Ecce  Homo),  the  final  effort  to 
release  our  Lord,  the  washing  of  Pilate's  hands,  and  the  final  taunt 
made  by  the  governor  with  our  Lord  (John  19:  13-16).  This  verse 
may  be  regarded  as  a  condensed  statement  of  these  closing  efforts  of 
Pilate  to  release  Jesus.  The  failure  is  graphically  announced :  And 
their  voices  prevailed.     The  Roman  ruler  was  conquered. 

Ver.  24.  And  Pilate  gave  sentence. — Final  and  official  sen- 
tence, from  the  judgment  seat;  comp.  John  19:  13-16. 

Ver.  25.  And  he  released  him,  etc.  This  verse  presents  the 
contrast  between  Barabbas  and  Jesus  in  brief  and  telling  words.  'The 
details  repeated  here  (ver.  19)  regarding  the  character  of  Barabbas  bring 
into  prominence  all  that  is  odious  in  the  choice  of  Israel;  and  the  words 
he  delivered  Him  to  their  will,  all  the  cowardice  of  the  judge  who  thus 
declines  to  act  as  the  protector  of  innocence'  (Godet).  The  Innocent 
One  suffered ;  God  is  righteous :  these  two  statements  can  be  reconciled 
only  on  that  view  which  informs  the  Epistles,  but  was  foretold  by  the 
evangelical  prophet :  '  The  Lord  hath  laid  on  Him  the  iniquity  of  us 
ail'  (Is.  53:  6). 

The   Crucifixion,  vers.  26-49. 

Parallel  passages :  Matt.  27 :  32-5G;  Mark  15 :  21-41 ;  John  19 :  17-30.     The  indepen- 
22 


338  LUKE  XXIII.  [23:  27. 

27     And  there  followed  him  a  great  multitude  of  the 
people,  and  of  women  who    bewailed  and  lamented 

dence  of  the  Evangelists  appears  in  their  accounts  of  this  central  fact  of  Redemption. 
Many  of  the  most  striking  and  affecting  details  have  been  preserved  by  Luke  alone. 
He  makes  no  further  allusion  to  the  scourging  (vers.  16,  22),  and  omits  all  reference  to 
the  mockery  by  the  Roman  soldiers,  spoken  of  by  all  the  other  Evangelists.  On  the 
other  hand  we  find  mentioned  here  only  the  scene  on  the  way  to  Calvary  (vers.  'Z7-32), 
and  the  story  of  the  penitent  robber  (vers.  39-43).  Both  of  these  accord  with  the 
general  spirit  of  the  whole  Gospel,  as  do  the  three  words  from  the  cross  (vers.  31, 43,  46) 
which  Luke  alone  has  preserved  for  us.  The  Via  Dolorosa,  the  traditional  way  along 
which  our  Lord  was  led  to  Golgotha,  and  with  which  many  legends  have  been  con- 
nected, begins  at  the  fortress  Antonia  and  passes  westward  to  the  Church  of  the  Holy 
Sepulchre.  But  if  Pilate's  residence  was,  as  seems  more  probable,  in  the  summer  place 
of  Herod  (comp.  ver.  1),  we  cannot  fix  a  single  point  of  the  weary  way ;  the  place  of 
crucifixion  being  still  in  dispute.  (On  the  whole  matter  of  the  topography  of  Golgotha, 
see  Schaff,  Through  Bible  Lands,  pp.  259-270.)  Comp.  further  ver.  34.  The  traditional 
site  at  the  Church  of  the  Holy  Sepulchre)  has  been  profaned  by  quarrels,  desecrated 
by  superstition,  and,  from  the  fourth  century  until  now,  has  contributed  to  the  untold 
evils  springing  from  a  false  estimate  of  the  sacredness  of  places  associated  with  our 
Lord's  life  and  death.  A  sentimental  prejudice  against  this  locality  is  entitled  to  as 
much  weight  as  a  tradition  in  its  favor.  It  is  perhaps  a  blessing  that  we  do  not  know 
the  precise  spot  where  He  died  for  us,  since  this  knowledge  might  obscure  the  signifi- 
cance of  the  fact  that  He  did  die  for  us.  The  Gospels  are  absolutely  free  from  every 
suggestion  that  can  encourage  a  superstitious  reverence  for  particular  places.  Golgo- 
tha (Skull)  was  near  the  city,  yet  outside  of  it;  and  not  far  from  a  garden  in  which 
Joseph  of  Arimathaea  had  a  sepulchre  hewn  out  of  the  rock  (John  19 :  21, 40 ;  Matt.  27 : 
60 ;  comp.  Heb.  12 :  12).  More  than  this  we  do  not  know  with  certainty,  and  need  not 
know  for  our  soul's  comfort. 

Vers.  26-32.     The  Way  to  the  Crucifixion.     Here  Luke  is  full. 

Ver.  26.  When  they  led  him  away.  Comp.  Matt.  27:32; 
Mark  15:  21.  (John  omits  this  incident).  The  whole  execution  would 
be  under  the  charge  of  a  centurion,  four  soldiers  attending  each  pris- 
oner (comp.  John  19:  23). — Laid  hold  upon  (Matthew  and  Mark: 
'impress')  one  Simon  of  Cyrene  ;  'the  father  of  Alexander  and 
Rufus'  (Mark). — Coming  from  the  country;  not  necessarily  im- 
plying that  he  had  been  laboring  in  the  fields.  This  assumption  has 
been  used  to  prove  that  this  was  not  the  feast  day.  Why  he  was  im- 
pressed is  unknown,  but  it  may  have  been  on  account  of  some  manifes- 
tation of  sympathy,  especially  as  he  was  a  stranger. — To  bear  it  after 
Jesus.  The  hinder  part  alone  was  laid  upon  Simon.  The  relief  was 
comparatively  slight ;  there  is  no  proof  that  our  Lord  was  sinking  under 
the  load.  He  who  bears  the  cross  after  Jesus,  bears  the  lightest  end  of 
it.  It  seems  quite  probable  from  Mark  15:  21,  that  both  he  and  his 
sons  were  afterwards  well  known  believers. 

Ver.  27.  A  great  number  of  the  people.  The  ordinary  crowd 
at  an  execution,  but  some  of  the  Sanhedrin  may  have  been  among 


23:  28-30.]  LUKE  XXIII.  339 

28  him.  But  Jesus  turning  unto  them  said,  Daughters 
of  Jerusalem,  weep  not  for  me,  but  weep  for  your- 

29  selves,  and  for  your  children.  For  behold,  the  days 
are  coming,  in  which  they  shall  say,  Blessed  are  the 
barren,  and  the  wombs  that  never  bare,  and  the  breasts 

30  that  never  gave  suck.     Then  shall  they  begin  to  say 
i     to  the  mountains,  Fall  on  us ;  and  to  the  hills,  Cover 

them  (comp.  ver.  35).  This  joining  of  our  Lord  with  malefactors,  in 
public  procession  with  malefactors,  may  have  been  instigated  by  the 
rulers ;  but  thus  they  prepared  for  the  King  of  the  Jews  an  opportu- 
nity to  demonstrate  His  royal  dignity. — And  of  "women.  Such  a 
crowd  would  be  largely  made  up  of  women.  These  were  not  the 
Galilean  women  (ver.  49),  but  women  of  Jerusalem  (ver.  28). — Be- 
wailed and  lamented  him.  This  does  not  of  itself  indicate  any 
real  attachment  to  Him.  It  was  the  natural  sympathy  usual  to  the 
sex  at  such  a  time.  Some  among  them  may  have  wept  from  deeper 
motives,  especially  since  our  Lord  spoke  to  them  as  He  did.  The  later 
Jewish  tradition  that  expressions  of  sympathy  for  a  malefactor  on  the 
way  to  execution  were  unlawful,  is  not  well  enough  sustained  to  prove 
that  the  conduct  of  the  women  was  unexampled. 

Ver.  28.  Daughters  of  Jerusalem.  A  natural  address,  but 
solemn  and  pointing  to  their  relation  to  a  doomed  city. — Weep  not 
for  me.  Comp.  Heb.  12 :  2.  He  not  only  endures  the  cross,  but  for- 
gets His  sorrows,  so  heavy,  to  tell  the  truth  to  those  who  manifest  for 
Him  only  a  human  sympathy. — But  weep  for  yourselves.  Ap- 
propriate words  for  those  who  even  now  make  of  the  crucifixion  a 
mere  popular  tragedy.  Doubtless  many  of  these  very  women  lived 
until  the  siege  of  Jerusalem,  about  forty  years  afterwards,  but  the 
catastrophe  was  to  fall  most  directly  upon  their  children:  and  for 
your  children.  Comp.  Matt.  27:  25  :  '  His  blood  be  on  us  and  on 
our  children.' 

Ver.  29.  The  days  are  coming.  As  certainly  coming,  as  He 
was  going  to  death. — They  shall  say.  'They'  refers  to  those  in 
Jerusalem,  especially  the  women  in  Jerusalem,  at  the  time  foretold. 
His  disciples  would  not  be  there,  and  there  is  here  implied  a  warning 
to  escape.  But  the  whole  tone  of  the  prediction  implies  also  that  few 
of  them  do  so. — Blessed,  etc.  A  fearful  woe  is  introduced  by  the 
word  'Blessed.'  IIos.  9 :  12-16,  contains  the  same  thought  as  this 
verse.  The  days  will  be  so  terrible  that  it  will  be  a  curse  to  be  a 
mother  instead  of  a  blessing.  "When  being  a  mother  is  reckoned  a 
curse,  the  days  are  indeed  evil ! 

Ver.  30.  Begin  to  say,  etc.  The  language  is  quoted  from  Hos. 
10:  8.  '  Begin'  does  not  necessarily  imply  a  repetition  of  the  saying, 
but  there  is  probably  an  allusion  to  another  and  a  greater  day  of 
wrath.     The  prediction  had  a  primary  reference  to  the  siege  of  Jeru- 


340  LUKE  XXIII.  [23:  31-33. 

31  us.  For  if  they  do  these  things  in  the  green  tree, 
what  shall  be  done  in  the  dry  ? 

32  And  there  were  also  two  others,  malefactors,  led 
with  him  to  be  put  to  death. 

33  And  when  they  came  unto  the  place  which  is  called 
lrThe  skull,  there  they  crucified  him,  and  the  malefac- 
tors, one  on  the  right  hand  and  the  other  on  the  left. 

1  According  to  the  Latin,  Calvary,  which  has  the  same  meaning. 

salem  and  a  literal  fulfilment  then,  for,  as  Josephus  tells  us,  the  Jews 
in  multitudes  '  hid  themselves  in  the  subterranean  passages  and  sewers 
under  the  city.' 

Ver.  31.  If  they  do  these  things  in  the  green  tree,  etc.  In 
proverbial  form  our  Lord  here  contrasts  "what  is  coming  upon  Himself, 
•  the  green  tree,'  the  fruitful  vine,  the  innocent  one  -when  He  bore  our 
sins,  with  what  would  come  upon  them,  '  the  dry  tree,'  the  unfruitful 
ones  standing  to  bear  their  own  judgment.  'These  things'  must  be 
interpreted  as  a  judgment  on  sin,  or  the  contrast  fails.  '  They'  is  used 
impersonally  of  human  agency  in  general.  Other  explanations  have 
been  suggested ;  but  none  of  them  seem  worthy  to  be  final  utterances 
of  our  Lord  as  a  Teacher.  .At  such  a  time  nothing  could  be  more  ap- 
propriate than  an  allusion  to  His  vicarious  work.  He  could  not  avert 
the  judgment  He  must  announce,  but  even  at  the  last  joins  with  it  a 
thought  of  His  work  for  sinners. 

Ver.  32.  Two  others.  The  sympathy  seems  to  have  been,  not 
for  them,  but  for  Him  alone. — Malefactors,  '  robbers,'  as  Matthew 
and  Mark  tell  us,  probably  adherents  of  Barabbas  (comp.  Mark  15  :  7). 

Vers.  33-38.  The  Crucifixion  and  Mocking.  Comp.  Matt.  27 : 
33-43;  Mark  15:  22,  33;  John  19:  17-24.  Luke's  account  is  the 
briefest.  He  mentions  (the  others  do  not)  the  mocking  offer  of  drink 
by  the  soldiers  (ver.  36).  Here  only  do  we  find  the  touching  prayer, 
usually  called  the  first  word  on  the  cross.  The  casting  lots  for  our 
Lord's  garments  is  briefly  mentioned,  and  the  mocking  of  the  people 
is  only  hinted  at  (see  on  ver.  35). 

Ver.  33.  The  skull,  or  simply,  'Skull.'  Comp.  the  Hebrew  Gol- 
gotha (Matthew,  Mark,  and  John),  which  also  means  this.  'Calvary' 
is  of  kindred  meaning,  but  taken  from  the  Latin  version.  The  name 
probably  arose  from  a  resemblance  to  a  skull  in  the  shape  of  the  slight 
elevation  where  the  crosses  were  placed.  Mount  Calvary  is  an  er- 
roneous expression.  This  could  scarcely  have  been  the  usual  place  of 
execution  (see  on  Matt.  27  :  33).  There  is  even  now  no  special  place 
of  execution  in  Jerusalem.  This  'place'  was  without  the  city.  It  is 
by  no  means  certain  that  the  spot  noAv  occupied  by  the  church  of  the 
Holy  Sepulchre  was  outside  the  wall,  which  then  existed.  This  was 
the  second  wall,  and  would  seem  to  have  included  more  territory  than 
the  present  one,  which  includes  the  spot  in  question. — There  they 


23  J  34.]  LUKE  XXIII.  341 

34  *And  Jesus  said,  Father,  forgive  them ;  for  they  know 
not  what  they  do.     And  parting  his  garments  among 

1  Some  ancient  authorities  omit  And  Jesus  said,  Father,  forgive  them;  for  they  know 
not  what  ihty  du. 

crucified  him.  Matthew  and  Mark  tell  of  the  offer  of  the  usual 
stupefying  draught,  which  our  Lord  refused.  Such  draughts  were 
prepared,  it  is  said,  by  the  compassionate  women  of  Jerusalem.  'The 
cross  employed  in  capital  punishment  varied  in  form,  being  sometimes 
simply  a  stake  on  which  the  sufferer  was  impaled,  sometimes  consist- 
ing of  two  pieces  of  timber  put  together  in  the  form  of  a  T  or  an  X 
(as  in  what  we  know  as  the  St.  Andrew's  cross) ;  sometimes  in  that 
familiar  to  us  in  Christian  art  as  the  Latin  cross.  In  this  instance, 
the  fact  that  the  title  or  superscription  was  placed  over  our  Lord's 
head,  implies  that  the  last  was  the  kind  of  cross  employed.  In  carry- 
ing the  sentence  of  crucifixion  into  effect,  the  cross  was  laid  on  the 
ground,  the  condemned  man  stripped  and  laid  upon  it.  Sometimes  he 
was  simply  tied  ;  sometimes,  as  here,  nails  driven  through  the  hands 
and  feet ;  sometimes  a  projecting  ledge  was  put  for  the  feet  to  rest  on : 
sometimes  the  whole  weight  of  the  body  hung  upon  the  limbs  that 
were  thus  secured'  (Plumptre).  The  prayer  of  ver.  34  was  uttered 
as  the  cross  was  placed  in  position,  or  when  our  Lord  was  nailed  to 
the  instrument  of  torture.  Godet  remarks  respecting  the  punishment; 
'  The  crucified  usually  lived  twelve  hours,  sometimes  even  till  the 
second  or  third  day.  The  fever  which  soon  set  in  produced  a  burning 
thirst.  The  increasing  inflammation  ef  the  wounds  in  the  back,  hands, 
and  feet;  the  congestion  of  the  blood  in  the  head,  lungs,  and  heart; 
the  swelling  of  every  vein,  an  indescribable  oppression,  racking  pains 
in  the  head  ;  the  stiffness  of  the  limbs,  caused  by  the  unnatural  posi- 
tion of  the  body  ;  these  all  united  to  make  the  punishment,  in  the  lan- 
guage of  Cicero,  crudelissimum  tcterrimumque  supplicium.'  No  mode  of 
death  could  show  more  terribly  the  awful  effects  of  sin ;  and  this 
death  Avas  announced  beforehand  by  our  Lord,  '  who  His  own  self  bare 
our  sins  in  His  body  upon  the  tree '  (1  Pet.  2 :  24). 

Ver.  34.  And  Jesus  said.  During  the  act  of  crucifixion,  as  it 
would  appear  from  the  language  which  follows.  The  first  of  the  seven 
words  on  the  cross,  preserved  by  Luke  alone,  is  perhaps  the  one  best 
alapted  to  '  draw  all  men'  unto  Him  'when  lifted  up.' — Father,  for- 
give them.  Even  in  the  act  of  crucifixion  He  speaks  as  '  Son  of 
God!'  And  thus  offering  Himself,  He  also  intercedes,  performing 
His  twofold  priestly  work.  Comp.  Is.  53  :  12  :  '  He  bore  the  sin  of 
many,  and  made  intercession  for  the  transgressors.'  '  Them '  refers, 
first  of  all,  to  the  four  soldiers  who  actually  crucified  Him,  since  they 
are  spoken  of  in  all  the  other  clauses.  It  is  true  they  only  obeyed 
orders ;  but  vers.  36,  37  show  that  they  had  a  certain  pleasure  in  their 
cruel  duty.  They  acted  as  the  agents,  directly,  of  the  Jewish  rulers, 
in  a  wider  sense  of  the  Jewish  nation,  and  most  widely  and  truly  of 
mankind.      All   sinners    conspired    to   nail   Him    there. —  For    they 


342  LUKE  XXIII.  [23:  35-37. 

35  them,  they  cast  lots.  And  the  people  stood  behold- 
ing. And  the  rulers  also  scoffed  at  him,  saying,  He 
saved  others;  let  him  save  himself,  if  this  is  the  Christ 

36  of  God,  his  chosen.  And  the  soldiers  also  mocked 
him,  coming  to  him,  offering  him  vinegar,  and  saying, 

37  If   thou   art   the   King   of   the   Jews,  save   thyself. 

know  not  what  they  do.  Comp.  Acts  3:  17.  This  is  the  mo- 
tive, not  the  ground,  for  forgiveness.  Ignorance  may  diminish  guilt, 
but  does  not  remove  it,  else  no  prayer  for  forgiveness  would  be  needed. 
It  is  one  design  of  this  record,  showing  us  the  forgiving  love  of  our 
Lord  as  He  died  for  the  sins  of  men,  to  awaken  in  men,  through  the 
application  of  it  by  the  Holy  Spirit,  a  knowledge  of  what  they  do  as 
sinners  in  nailing  Him  to  the  cross,  that  they  may  repent  and  be  for- 
given for  His  sake.  The  prayer  is  only  for  those  who  in  some  way 
help  in  the  great  crime.  Those  who  deny  that  they  are  sinners  deny 
that  it  is  for  them.  Aleph  (first  corrector),  B,  D  (first  hand),  and  a 
few  early  Latin  manuscripts  are  the  authorities  referred  to  in  the  mar- 
gin. But  the  passage  is  accepted  by  nearly  all  modern  critical  editors. 
— And  parting  his  garments  among  them,  they  cast  lots. 
The  clothes  of  the  condemned  were  the  portion  of  the  executioners.  The 
reason  for  casting  lots  is  stated  in  John  19:  23,  24,  and  the  remarkable 
fulfillment  of  prophecy  noted.  Of  the  seven  words  from  the  cross, 
Luke  gives  the  first  (as  here);#the  second  (ver.  43)  to  the  penitent 
robber;  the  seventh  (ver  46),  commending  His  Spirit  to  His  Father. 
John  gives  the  third  (to  Mary  and  John),  the  fifth  ('  I  thirst'),  and  the 
sixth  ('  It  is  finished') ;  while  Matthew  and  Mark  give  the  fourth  (the  cry 
of  distress  to  God)  only,  though  hinting  at  others.  The  last  four  fol- 
lowed each  other  in  quick  succession. 

Ver.  35.  And  the  peoplo  stood  beholding.  At  the  time 
when  the  prayer  was  uttered.  A  crowd  wrould  not,  however,  remain 
still  long  jon  such  an  occasion,  and  others  would  be  coming  from  the 
city,  so  that  there  is  no  disagreement  with  the  accounts  of  Matthew 
and  Mark. — And  the  rulers  also,  etc.  Also  implies  that  some  of 
the  people  joined  in  the  mockery  (see  Matthew).  Luke  tells  of  the 
charge  of  Peter  (Acts  2 :  23:  'Ye  hav.e  taken  ....  and  slain'). — 
If  this  is,  etc.  The  tone  is  that  of  contempt.  Matthew  and  Mark 
narrate  these  scoffs  much  more  fully.  The  former  tells  how  the 
rulers  cited  the  Messianic  Psalm  (Ps.  22),  the  opening  words  of  which 
our  Lord  used  in  wailing  His  distress. 

Ver.  3G.  Offering  him  vinegar.  It  was  about  midday,  when 
they  would  be  eating  and  drinking,  and  they  drank  to  Him,  holding 
out  to  Him  in  mockery  the  sour  wine  (vinegar)  they  used.  Thus  (he 
incident  is  natural,  and  at  the  same  time  totally  distinct  from  the  one 
related  by  the  other  Evangelists,  which  occurred  about  three  hours  later. 

Ver.  37.     If  thou   art   the  King  of  the  Jews,   save    thy- 


23:  38-40.]  LUKE  XXIII.  343 

38  And  there  was  also  a  superscription  over  him,  this  is 

THE  KING  OF  THE  JEWS. 

39  And  one  of  the  malefactors  which  were  hanged  railed 
on  him,  saying,  Art  not  thou  the  Christ  ?  save  thyself 

40  and  us.     But  the  other  answered,  and  rebuking  him 
said,  Dost  thou  not  even  fear  God,  seeing  thou  art  in 

self.  This  scoff  was  learned  from  the  rulers  no  doubt  (Matt.  27:  42), 
but  it  included  a  .sneer  at  the  Jews  as  well,  as  did  the  title  over  the 
cross. 

Ver.  38.  And  there  was  also  a  superscription  over  him. 
Luke  mentions,  the  title  later  than  the  other  Evangelists ;  the  sneer  of 
the  soldiers  suggested  the  mention  of  Pilate's  mockery  in  writing  this 
superscription.  The  words :  '  in  letters  of  Greek,  and  Latin,  and 
Hebrew,'  were  probably  inserted  here  from  John  19  :  20,  since  (besides 
numerous  variations)  they  are  altogether  wanting  in  Aleph  (later  cor- 
rector), B,  C  (first  hand),  L,  and  several  versions. — This  is  the 
King  of  the  Jews.  Comp.  the  objection  of  the  chief  priests  and 
Mate's  answer  (John  19:  21,  22).  There  are  four  forms  of  this  title, 
a  different  one  by  each  of  the  Evangelists.  A  striking  proof  of  in- 
dependence. A  'discrepancy'  seems  out  of  the  question,  since  three 
languages  were  employed,  and  the  form  given  by  Mark  is  common  to 
all  the  other  three.  Various  conjectures  have  been  made  as  to  which 
form  was  given  in  each  of  the  three  languages  employed.  The  signi- 
ficant fact  is  the  meeting  of  the  three  tongu'es  representing  ancient 
civilization  over  that  '  Sacred  Head,  now  wounded.' 

Vers.  39-43.  The  Penitent  Robber.  Peculiar  to  Luke.  John 
makes  no  allusion  to  the  conduct  of  the  malefactors,  while  Matthew 
and  Mark  intimate  that  both  scoffed  at  our  Lord.  While  those  accounts 
may  be  regarded  as  simply  more  general,  it  seems  probable  that  both 
robbers  began  to  revile ;  but  during  the  time  they  hung  there,  so  long 
to  them,  one  of  them  was  moved  to  penitence. 

Ver.  39.  One  of  the  malefactors.  Alford:  'All  were  now 
mocking:  the  soldiers,  the  rulers,  the  mob;  and  the  evil-minded  thief, 
perhaps  out  of  bravado  before  the  crowd,  puts  in  his  scoff  also.'  This 
four-fold  mocking  is  a  fearful  revelation  of  the  extent  and  power  of  sin. 
The  better  attested  form  (so  Aleph,  B,  C,  L,  and  several  versions)  of 
the  taunt  is  striking :  Art  not  thou  the  Christ  ?  Save  thyself 
and  us. 

Ver.  40.  But  the  other  answered.  The  word  'us'  had  included 
him,  and  he  protests  against  being  made  a  partner  in  the  mockery. 
It  is  very  improbable  that  this  man  was  a  Gentile.  The  two  were  pro- 
bably placed  on  either  side  of  Jesus,  to  carry  out  the  taunt  that  this 
was  the  King  of  the  Jews,  and  these  the  (Jewish)  subjects.  It  is  now 
generally  conjectured  that  these  robbers  were  companions  of  Barabbas, 
in  whose  place  the  innocent  Jesus  was  crucified. — Dost  not  thou 


344  LUKE  XXIII.  [23:  41-43. 

41  the  same  condemnation?  And  we  indeed  justly;  for 
we  receive  the  due  reward  of  our  deeds  :  but  this  man 

42  hath  done  nothing  amiss.    And  he  said,  Jesus,  remem- 

43  ber  me  when  thou  comest  !in  thy  kingdom.  And  he 
said  unto  him,  Verily  I  say  unto  thee,  To-day  shalt 
thou  be  with  me  in  Paradise. 

1  Some  ancient  authorities  read  into  thy  kingdom. 

even  fear  God  (not  to  speak  of  penitence  and  devotion).  Others 
explain  :  '  even  thou,'  who  art  a  fellow-sufferer.  The  reason  he  ought 
to  fear  God  is:  seeing  thou  art  in  the  same  condemnation, 
i.  e.,  with  this  One  whom  you  are  railing  at.  He  thus  recognizes  the 
fact  that  Jesus  is  crucified  as  a  sinner,  going  on  to  confess  that  he  was 
himself  a  sinner,  but  the  One  who  hung  beside  him  altogether  innocent. 
This  recognition  of  Christ  in  the  place  of  a  sinner  must  not  be  over- 
looked in  considering  the  faith  of  the  penitent  robber. 

Ver.  41.  And  we  indeed  justly,  etc.  He  speaks  like  a  true 
penitent ;  for  the  connection  with  the  last  verse  involves  a  reference 
to  God's  justice.  Too  many  forget  it  under  the  shadow  of  the  cross! 
— But  this  man  hath  done  nothing  amiss.  A  stronger  state- 
ment of  innocence.  '  Even  had  the  robber  said  nothing  more  than 
this,  yet  he  would  awaken  our  deepest  astonishment,  that  God — in  a 
moment  wherein  literally  all  voices  are  raised  against  Jesus,  and  not  a 
friendly  word  is  heard  in  His  favor — causes  a  witness  for  the  spotless 
innocence  of  the  Saviour  to  appear  on  one  of  the  crosses  beside  Him ' 
(Van  Oosterzee).  His  faith  becomes  stronger,  for  he  now  turns  to 
Christ  Himself.  He  believed  in  Christ's  innocence,  yet  believed  in 
the  justice  of  God.  There  must  have  been  a  practical  acceptance  of 
our  Lord's  atoning  sacrifice,  or  the  bold  faith  of  his  petition  has  no 
sufficient  foundation. 

Ver.  42.  And  he  said,  Jesus,  remember  me,  etc.  He  does 
not  ask  liberation  from  the  cross,  but  is  satisfied  to  cast  himself  on  the 
personal  love  and  care  of  the  Being  hanging  in  torture  beside  him. — 
When  thou  comest  in  thy  kingdom,  i.  e.,  at  thy  coming  in  thy 
kingdom.  'Into'  is  incorrect  (though  sustained  by  B,  L,  Vulgate), 
and  leaves  out  of  view  that  the  man's  faith  recognized  Jesus,  not  as 
one  who  would  become  King,  but  who  was  King,  and  as  such  would 
appear  again,  not  as  now,  but  in  His  royal  dignity.  It  detracts  nothing 
from  the  man's  faith  to  suppose  that  he  himself  cherished  some  of  the 
common  Jewish  expectations  when  he  thus  spoke.  But  whatever  his 
belief  about  the  kingdom,  his  faith  in  the  King  was  implicit. 

Ver.  43.  Verily  I  say  unto  thee.  A  Divine  assurance  in  re- 
sponse to  faith. — To-day,  i.  e.,  before  that  day  ended.  The  Roman 
Catholics,  to  sustain  the  doctrine  of  purgatory,  join  this  with  'I  say 
unto  thee ;'  but  there  was  no  need  of  asserting  that  He  was  speaking 
1  to-day.'     The  promise  implies,  first  of  all,  that  both  should  die  that 


23:  44.]  LUKE  XXIII.  345 

44      And  it  was  now  about  the  sixth  hour,  and  a  darkness 

day,  instead  of  lingering  long,  as  was  often  the  case,  and  then  that 
both  should  that  day  pass  to  the  same  place:  sbalt  thou  be  •with 
me  in  Paradise.  Our  Lord  would  that  day  be  in  Paradise,  and  the 
penitent  robber  with  Him.  The  man's  faith  was  in  Christ  as  a  Person, 
and  Christ's  promise  was  of  personal  association  with  Himself.  If  this 
is  borne  in  mind,  we  have  a  check  to  the  many  fancies  which  are  wont 
to  gather  about  the  word  Paradise  as  here  used.  (1)  It  means  the 
place  (or,  state)  where  the  soul  of  Jesus  was  between  His  death  and 
resurrection.  The  clause  in  the  Apostles'  Creed:  'He  descended  into 
hell,'  or,  '  Hades,'  must  be  explained  or  supplemented  by  our  Lord's 
declaration  that  He  was  that  day  in  Paradise.  (2)  In  choosing  a  word 
used  by  the  Jews,  our  Lord  designed,  not  chiefly  to  indorse  the  Jewish 
views  on  the  subject,  but  to  convey  to  the  dying  robber  a  promise  of 
blessedness  which  he  understood,  though  certainly  not  to  its  full  ex- 
tent. The  Jews  thus  termed  that  part  of  the  world  of  disembodied 
spirits  which  is  opposed  to  Gehenna  (or,  hell) ;  the  happy  side  of  the 
state  of  the  dead.  Comp.  chap.  16:  22:  'Abraham's  bosom.'  Most 
expositors  are  content  to  accept  this  as  the  meaning  here,  although 
they  claim  of  course  that  the  reality  which  Jesus  promised  transcended 
the  Jewish  expectations,  and  that  this  promise  implied  necessarily  a 
participation  in  the  resurrection  glory  of  the  just.  This  view  distin- 
guishes between  Paradise  here,  and  in  2  Cor.  12:  4;  Rev.  2:  7  ^'the 
Paradise  of  God').  There  is,  however,  a  more  extended  view:  that 
our  Lord  went  down  into  the  depths  of  death  to  announce  His  triumph 
and  thus  transfer  those  in  'Abraham's  bosom'  into  'the  Paradise  of 
God'  (comp.  1  Pet.  3:  18,  19),  and  that  as  the  robber  died  after  Him 
(John  19;  32,  33),  the  former  passed  at  once  into  this  Paradise.  This 
view  suggests  a  solution  of  some  of  the  difficulties  in  regard  to  Old 
Testament  believers,  while  it  does  not  at  all  imply  conversion  after 
death.  Such  an  event  as  our  Lord's  death  could  have  such  an  effect, 
and  the  change  could  take  place  in  a  moment.  Both  views  imply  that 
this  Paradise  is  not  the  fulness  of  glory  at  God's  right  hand.  Our 
Lord  passed  to  that  forty  days  afterwards,  in  the  body,  and  thither  His 
people  go  when  they  too  have  been  raised.  Bliss  belongs  to  'Paradise' 
indeed;  but  it  will  be  perfect  only  after  the  resurrection.  Only  on 
these  latter  points  does  the  New  Testament  speak  plainly;  the  danger 
has  ever  been  in  going  beyond  its  statements. 

Vers.  44-46.  The  Closing  Scene.  Comp.  Matt.  27 :  45-53  :  Mark 
15:  33-38.  Luke's  account  is  very  brief,  passing  over  the  tender 
scene  narrated  in  John  19:  26,  27,  the  lamentation  mentioned  by  Mat- 
thew and  Mark,  and  the  incident  (recorded  by  all  three),  which  fol- 
lowed the  exclamation:  'I  thirst;'  but  it  alone  has  preserved  for  us 
the  last  word  on  the  cross. 

Ver.  44.  About  the  sixth  hour,  i.  <?.,  about  noon,  according  to 
the  Jewish  mode  of  reckoning.  All  three  of  the  Synoptists  name  this 
as  the  time  when  the  darkness  began,  and  the  statement  must  be  regarded 


34G  LUKE  XXIII.  [23:  45. 

45  came  over  the  whole  Maud  until  the  ninth  hour,  2the 
sun's  light  failing  :  and  the  veil  of  the  3  temple  was  rent 

1  Or,  earth.  2  Gr.  the  sun  /ailing.  3  Or,  sanctuary. 

as  accurate.     On  the  difficulty  arising  from  a  comparison  of  Mark  15: 
25  and  John  19:  14,  see  on  those  passages.     Whatever  explanation  be 
accepted,  the  independence  and  honesty  of  the  witnesses  is  proven  by 
the  apparent  discrepancy.     But  no  explanation  is  admissible  which 
implies  inaccuracy  in  the  verse  before  us;  here  three  witnesses  agree, 
and  on  a  point  which  eye  witnesses  could  not  fail  to  recollect  accurately. 
— A  darkness  came  over  the  "whole  land.     The  It.  V.  properly 
transposes  the  renderings  of  the  text  and  margin  of  the  A.  V.     It  is 
true  that  the  evidence  of  heathen  writers  has  been  adduced  to  prove 
that  there  was  about  this  time  a  remarkable  darkness  in  Egypt ;  but  the 
statement  of  the  Evangelists  does  not  necessarily  imply  that  it  extended 
beyond  Judaea.     The  darkness  could  not  have  been  the  result  of  an 
eclipse,  since  the  passover  occurred  at  the  time  of  the  full  moon.     An 
earthquake  followed  (Matt.  27:  51),  but  the  darkness  which  precedes 
an  earthquake  is  not  so  long  or  extended.     Whatever  natural  causes 
entered,  we  may  well  regard  such  phenomena  at  such  a  time  as,  in  the 
truest  sense,  supernatural.    Since  our  Lord  showed  supernatural  power 
in  His  life,   His  death,  in  view  of  its  purpose,  might  well  be  attended 
with  such  events.     The  darkness  has  been  supposed  to  signify  the 
mourning  of  nature ;  but  it  also  stands  connected  with  the  hiding  of 
God's  face. — Until  the  ninth  hour;  three  o'clock.     The  darkness 
continued  the  part  of  the  day  usually  the  brightest.     While  nature  was 
in  darkness,  indicating  the  character  of  this  deed,  our  Lord  remained 
almost  entirely  silent.     And  the  taunts  of  the  crowd  seem  to  have 
ceased.     The  silence  was  broken  about  the  ninth  hour  by  the  lamenta- 
tion :   'My  God,  my  God,  why  hast  thou  Torsaken  me'  (Matthew  and 
Mark). 

Ver.  45.  The  sun's  light  failing.  So  the  R.  V.  correctly  para- 
phrases. This  was  the  cause  of  the  darkness.  It  can  scarcely  imply 
that  the  sun  had  been  visible  during  the  darkness  and  at  last  itself 
disappeared. — And  the  veil  of  the  temple,  or,  'sanctuary.'  The 
veil  which  separated  the  Holy  of  Holies  from  the  Holy  Place.  Matthew, 
who  is  more  detailed,  speaks  of  this  after  our  Lord's  death.  It  proba- 
bly took  plaee  at  the  moment  He  expired.  Luke  places  it  here,  with- 
out implying  that  it  occurred  before  that  moment.  The  time  was  the 
hour  of  the  evening  sacrifice.  'The  record  suggests  manifold  thoughts 
to  Christians:  the  entrance  of  the  true  High  Priest  with  the  eternal 
Sanctuary;  the  breaking  down  of  all  separation  between  man  and  God; 
the  connection  with  our  Lord's  last  word,  "  It  is  finished  ;"  the  rend- 
ing of  the  veil  of  flesh  in  which  He  dwelt,  was  tabernacled ;  the  final 
breaking  up  of  the  ancient  dispensation  ;  these  and  similar  explana- 
tions indicate,  but  do  not  exhaust  the  full  significance  of  the  event' 
(Bible  Commentary). 


23 :  46,  47.]  LUKE  XXIII.  347 

46  in  the  midst.  l  And  when  Jesus  had  cried  with  a  loud 
voice,  he  said,*  Father,  into  thy  hands  I  commend  my 
spirit:  and  having  said  this,  he  gave  up  the  ghost. 

47  And  when  the  centurion  saw  what  was  done,  he  glori- 
fied God,  saying,  Certainly  this  was  a  righteous  man. 

1  Or,  And  Jesus,  crying  icith  a  loud  voice,  said. 

*  Let  margin  i  and  text  exchange  places — Am.  Com. 

Ver.  46.  Cried  -with  a  loud  voice.  Matthew  and  Mark  men- 
tion this  without  giving  the  words.  The  Greek  does  not  necessarily 
suggest  that  the  cry  preceded  the  saying  here  recorded.  Hence  the 
Am.  Com.  prefer  to  transpose  the  text  and  margin,  as  they  now  stand. 
At  the  same  time  the  parallel  passages  make  it  probable  that  the  cry 
here  referred  to  was  '  It  is  finished'  (John  19:  86). — Father,  into 
thy  hands  I  commend  my  spirit.  Our  Lord  dies  with  Scriptural 
words  on  His  lips  (Ps.  31;  5).  'The  whole  Psalm  is  not  necessarily 
Messianic,  for,  by  saying  'Father,'  our  Lord  gives  the  whole  its  higher 
meaning  for  this  hour.  'Spirit'  here  means  the  immaterial  part  of 
Him  who  was  dying.  It  is  idle  to  say  that  the  soul  went  to  Hades  and 
the  spirit  to  His  Father,  for  He  had  told  the  robber  that  He,  the  Per- 
sonal object  of  His  faith,  would  be  in  Paradise  that  day  (ver.  43).  In 
this  prayer  which  came  after  the  sixth  word  ('It  is  finishod'),  with  its 
announcement  of  the  completed  work,  our  Lord  freely  gives  up  His 
spirit  to  the  Father.  The  dying  would  indeed  come  in  the  course  of 
nature,  but  this  represents  it  as  the  supreme  act  of  love  and  obedience. 
—  Ullmann :  'Whoever  could  think  that  Jesus,  with  these  words, 
breathed  out  His  life  forever  into  the  empty  air,  such  an  one  certainly 
knows  nothing  of  the  true,  living  spirit,  and,  consequently,  nothing  of 
the  living  God,  and  of  the  living  power  of  the  crucified  One.' — Gave 
up  the  ghost.  Lit.,  'expired,'  but  with  an  active  sense.  The  phy- 
sical cause  of  death,  it  is  thought  by  many,  was  rupture  of  the  heart. 
The  death  was  real,  as  is  further  proven  by  the  subsequent  events. 
Whether  viewed  as  the  act  of  God,  bruising  Him  for  our  iniquities,  or 
as  His  own  act  of  self-sacrifice,  or  as  the  wicked  act  of  those  hating 
Him  in  His  holiness,  it  has  one  great  purpose, — to  redeem  men  by 
really  atoning  for  their  sins.  Else  His  death,  the  death  of  the  loveliest 
man,  the  beloved  Son  of  God,  were  unjust.  Let  those  who  object  to  its 
atoning  purpose  roconcile  the  facts  with  God's  mercy. 

Vers.  47-49.  The  Effect  ox  the  Spectators.  Comp.  Matt.  27 : 
54—56  ;  Mark  15  :  39-41.     Luke  inserts  a  new  detail  in  ver.  48. 

Ver.  47.  The  centurion.  In  charge  of  the  crucifixion,  probably 
a  heathen,  but  of  what  nation  it  is  impossible  to  tell. — Saw  "what 
was  done.  Mark  is  most  exact  here:  'that  He  so  cried  out.' — He 
glorified  God.  The  original  implies  a  continued  action  and  thus 
favors  the  idea  that  the  centurion  was  really  converted  by  the  sight. — 
Certainly  this  was  a  righteous  man.     'Righteous'  means  here 


348  LUKE  XXIII.  [23:  48-50. 

48  And  all  the  multitudes  that  came  together  to  this  sight, 
when  they  beheld  the  things  that  were  done,  returned 

49  smiting  their  breasts.  And  all  his  acquaintance,  and 
the  women  that  followed  with  him  from  Galilee,  stood 
afar  off,  seeing  these  things. 

Chapter  23:  50-56. 
The  Burial  of  our  Lord. 

50  And  behold,  a  man  named  Joseph,  who  was  a  coun- 

first  innocent,  then  just,  truthful.  The  centurion  knew  that  He  had  been 
accused  of  making  Himself  '  Son  of  God;'  and  this  verdict  implies  the 
truthfulness  of  the  claim.  Moreover  he  had  heard  the  sufferer  call  to 
His  Father.  Both  confessions  might  have  been  made,  but  if  only  one 
were  uttered  in  words,  it  seems  more  probable  that  the  other  Evange- 
lists give  it  accurately.  It  seems  idle  to  suppose  that  Luke  tones  down 
the  phrase  'Son  of  God,'  to  prevent  his  readers  from  giving  it  too  ex- 
alted a  meaning. 

Ver.  48.  And  all  the  multitudes,  etc.  No  mention  is  made  of 
the  rulers.  Jerusalem  was  crowded,  and  the  'multitudes'  were  great. 
—  This  sight,  or,  'spectacle.'  —  The  things  that  -were  done. 
These  put  an  end  to  mockery. — Returned  smiting  their  breasts. 
In  self-reproach,  for  they  had  cried  out  for  His  crucifixion. — Luke 
alone  speaks  of  this,  but  it  is  not  implied  that  the  people  had  taken  no 
part  in  the  previous  mockery.  Such  a  change  is  by  no  means  uncom- 
mon. This  accords  with  the  Pentecostal  inquiry  (Acts  2:  39),  and 
may  be  regarded  as  the  result  of  our  Lord's  prayer  (ver.  34).  '  As  the 
centurion's  exclamation  is  an  anticipation  of  the  conversion  of  the 
Gentile  world,  so  the  consternation  which  takes  possession  of  the  Jews 
in  witnessing  the  scene  anticipates  the  final  conversion  anl  penitence 
of  this  people:  comp.  Zech.  12:  10-14'  (Godet). 

Ver.  49.  And  all  his  acquaintance.  Peculiar  to  Luke.  'All' 
now  present  in  Jerusalem.  The  Eleven  may  be  included,  though  John 
had  led  Mary  home.  Possibly  they  were  not  there,  fearing  to  come,  a 
view  favored  by  the  fact  that  no  mention  is  made  of  them  in  connection 
with  the  burial.  The  account  is  so  brief,  that  it  cannot  be  considered 
as  contradicting  John  19 :  25.  Here  follow  the  events  recorded  in 
John  19 :  31-37,  the  breaking  of  the  legs  of  the  malefactors,  and  the 
piercing  of  the  side  of  Jesus. 

The  Burial  of  our  Lord,  vers.  50—5G. 
Parallel  passages  :  Matt.  27 :  57-C1 ;  Mark  15  :  42-47  ;  John  10 :  33-42.  All  the  Evan- 
gelists  narrate  the  main  facts  here  recorded.  The  hurial  of  our  Lord  is  important  in 
proving  the  reality  of  His  death,  as  well  as  of  His  resurrection.  Hence  it  is  sometimes 
reckoned  as  belonging  to  our  Lord's  humiliation  and  again  to  His  state  of  exaltation. — 
Luke  does  not  name  the  two  Marys  (Matthew  and  Mark),  nor  do  any  of  the  Synoptists 
refer  to  the  presence  of  Nicodemus  (John).     Here  also  we  find  proofs  of  independence. 


23:  51-53.]  LUKE  XXIII.  349 

51  cillor,  a  good  man  and  a  righteous  (he  had  not  con- 
sented to  their  council  and  deed),  a  man  of  Arimathsea, 
a  city  of  the  Jews,  who  was  looking  for  the  kingdom 

52  of  God :  this  man  went  to  Pilate,  and  asked  for  the 

53  body  of  Jesus.  And  he  took  it  down,  and  wrapped  it 
in  a  linen  cloth,  and  laid  him  in  a  tomb  that  was  hewn 

Ver.  50.  Named  Joseph.  The  character  and  position  of  this 
man  are  described  by  the  Evangelists  with  singular  variety  of  form, 
and  yet  with  marked  agreement  of  fact.  The  various  legends  respect- 
ing this  Joseph  are  of  course  untrustworthy. — A  councillor.  A 
member  of  the  Sanhedrin,  as  the  next  verse  plainly  shows.— Good, 
in  moral  character. — And  a  righteous.  In  the  Old  Testament  sense. 
'Good'  is  more  than  'righteous'  (comp.  Eom.  5:  7);  but  the  former 
always  includes  the  latter.  (The  R.  V.  retains  here  the  awkward  order 
of  the  A.  V.,  but  in  other  respects  has  much  improved  the  English 
form  of  vers.  50,  51.) 

Ver.  51.  He  had  not  consented.  From  chap.  22:  70,  we  may 
infer  that  he  was  absent  from  the  morning  meeting  of  the  Sanhedrin, 
probably  from  all. — Their  counsel.  Ihe  formal  decision,  which 
resulted  in  the  deed,  i.  e.,  crucifixion. — Of,  or,  'from,'  Arimathsea. 
He  was  of  that  city;  but  it  is  possible  that  he  came  'from'  that  place 
at  this  time.  .'The  name  is  a  modification  of  the  later  Hebrew  Ramtha, 
"a  hill,"  and  is  the  same  name  as  Ramah,  Ramathaim,  etc.  Hence 
the  town  of  Joseph  has  been  variously  identified  with  Eamleh  in  Dan, 
Ramathaim  in  Ephraim  (1  Sam.  1:  1),  and  Baniah  in  Benjamin* 
(Farrar).  The  first  seems  out  of  the  question,  since  Arimathsea  was  a 
City  of  the  Jews.  The  second  is  the  more  probable  locality,  and  it 
was  then  included  in  Judaea.  Robinson  and  others  identify  Arimathsea 
with  another  place  near  the  ancient  Lydda. — "Who  was  looking, 
etc.  The  continuous  force  of  the  verb  is  brought  out  in  the  R.  V.,  which 
properly  omits  'also'  (not  found  in  the  earliest  authorities,  and  pro- 
bably inserted  from  the  parallel  passages).  He  was  a  disciple,  'but 
secretly  for  fear  of  the  Jews'  (John  19:  38). 

Ver.  52.  This  man  went  to  Pilate.  For  the  particulars  of 
this  bold  request,  see  Mark  15:  43-45. 

Ver.  53.  And  he  took  it  down.  It  is  uncertain  whether 
Nicodemus  (also  a  member  of  the  Sanhedrin)  appeared  on  the  scene, 
before  or  after  the  body  was  taken  down ;  but  the  spices  brought  by 
the  latter  were  for  the  hasty  embalming  when  Joseph  wrapped  it  in 
a  linen  cloth:  comp.  John  19:  39,  40.— Laid  him  in  a  tomb, 
etc.  This  'new  tomb'  belonged  to  Joseph  (Matthew),  and  was  in  a 
garden  close  to  the  place  of  crucifixion  (John  19:  41).  Matthew  and 
Mark  tell  how  a  stone  was  rolled  against  the  door  of  the  tomb,  while 
Luke  and  John  first  allude  to  that  fact  in  their  account  of  the  Resur- 
rection. 


350  LUKE  XXIII.  [23 :  54-56. 

54  in  stone,  where  never  man  had  yet  lain.     And  it  was 
the  day  of  the  Preparation,  and  the  sabbath  Jdrew  on. 

55  And  the  women,  which  had  come  with  him  out  of 
Galilee,  followed  after,  and  beheld  the  tomb,  and  how 

56  his  body  was  laid.     And  they  returned,  and  prepared 
spices  and  ointments. 

1  Gr.  began  to  dawn. 

Ver.  54.     And  it  was  the  day  of  the  Preparation,  i.  e..  the 

day  before  the  Sabbath  (Mark  15:  42).  Comp.  Matt.  27:  62,  -which 
shows  that  on  the  Sabbath  the  rulers  went  to  Pilate  to  provide  a  guard 
for  the  sepulchre. — And  the  sabbath  drew  on.  The  word  used 
of  the  natural  day  is  applied  here  to  the  legal  day  which  began  at  sun- 
set.    The  time  was  probably  between  five  and  six  in  the  evening. 

Ver.  55.  And  the  -women,  etc.  Matthew  and  Mark  mention 
the  two  Marys  alone;  it  is  probable  that  others  were  with  them,  but 
that  these  two  alone  remained  at  the  sepulchre.  None  of  them  seem 
to  have  been  with  Joseph  when  the  body  was  taken  down.  There  is 
no  hint  of  the  presence  of  any  of  the  Apostles. 

Ver.  56.  And  prepared  spices  and  ointments.  It  would 
seem  that  this  preparation  of  spices  took  place  that  evening,  while 
Mark  implies  that  it  took  place  later.  The  other  women  who  did  not 
remain  at  the  sepulchre,  may  have  made  immediate  preparations. 
The  last  clause  of  this  verse  is  to  be  joined  with  what  follows  (as  in 
the  R.  V.),  so  that  it  is  not  necessary  to  suppose  that  the  resting  took 
place  after  the  preparation  of  spices.  The  sense,  according  to  Van 
Oosterzee,  is:  'After  they  had  viewed  the  grave,  they  bought  (not 
stated  when?)  spices,  and  rested  indeed  the  Sabbath  day,  according  to 
the  law ;  but  when  this  was  over,  they  went  with  the  spices  as  quickly 
as  possible  to  the  grave.'  The  burial  was  hasty,  though  costly ;  these 
preparations  were  natural,  whether  made  before  or  after  the  Sabbath. 
If  this  Friday  were  the  day  after  the  Passover  meal,  it  is  claimed  that 
the  spices  and  linen  cloth  (Mark  15:  46)  could  not  have  been  bought. 
Yet  these  objections  are  of  doubtful  validity.  In  this  case  the  prepa- 
rations were  probably  made  on  Saturday  evening,  after  the  Sabbath 
was  ended  (comp.  Mark  16:  1).  There  seem  to  have  been  two  parties 
of  women  (see  chap.  24:  1);  the  larger  body  is  probably  referred  to 
here. 

The  Resurrection. 

The  Gospel  narratives  nowhere  describe  the  Rising  of  the  Lord.  They  all  emphasize 
the  fact  that  the  tomb  was  found  to  be  empty  on  the  morning  of  the  first  day  of  the 
week ;  and  then  tell  different  appearances  of  the  Risen  Lord.  Nowhere  is  the  inde- 
pendence more  marked,  and  the  proof  of  honesty  in  the  narrators  iB  not  less  striking. 
Furthermore,  the  great  variety  of  details  and  seeming  confession  which  characterize 
the  accounts  of  the  visits  to  the  tomb,  must  be  regarded  as  an  evidence  that  each 
account  was  derived  from  an  eye  witness.    Each,  though  presenting  different  details, 


24:  1.]  LUKE  XXIV.  351 

indicates  a  movement  fn>ni  doubt  to  certainty,  from  fear  to  hope  and  jay.  These 
phenomena  in  the  written  records  effectually  dispose  of  all  the  theories  which  seek  to 
6et  aside  the  Resurrection  uf  our  Lord  as  a  historical  fact.  Such  narratives  could  not 
be  utter  falsehoods ;  had  they  been  the  inventions  of  later  times,  the  divergences  would 
not  Lave  appeared.  To  supi>ose  that  these  writers  'and  all  the  early  Christians)  were 
deceived,  taxes  our  credulity.  Christianity  as  a  fact  demands  the  Risen  Christ  as  a 
reality.  The  spiritual  effect  can  be  accounted  for  only  by  the  admission  of  the  super- 
natural cause.  Because  a  spiritual  effect  was  the  blessed  purpose,  the  fact  is  presented 
to  us,  not  to  afford  scientific  proof  of  the  supernatural,  but  in  such  a  way  as  to  further 
the  spiritual  result.  The  Lord  appeared  only  to  Ilia  own:  He  had  predicted  that  the 
world  would  behold  Him  no  more  (John  14 :  19).  He  would  not  work  miracles  to 
gratify  superstition  or  idle  curiosity  :  still  less  reveal  Himself  as  the  Risen  One,  to  those 
who  desired  no  spiritual  life  from  Him.  To  have  His  people  know  Him  as  the  living 
Saviour,  was  necessarily  the  main  purpose  in  His  lingering  for  forty  days  upon  the 
earth.  To  have  their  testimony  as  to  the  fact  is  worth  more  to  the  Church  than  any 
demonstration  which  would  have  confounded  His  enemies.  The  weekly  Lord's  day 
the  yearly  Easter  day,  the  unbroken  line  of  gospel  proclamations  based  upon  the  fact, 
combine  with  the  continuous  life  wrought  by  the  Holy  Spirit  Ho  promised  to  His  peo- 
ple, in  confirming  the  truth  of  the  simple  narratives  of  the  Evangelists. 

Orper  of  Appearances. — There  is  room  for  discussion,  as  to  both  the  number  pnd 
the  order  of  the  appearances  recorded  in  the  Gospels.  Probaby  more  occurred  than  are 
mentioned  f  comp.  Acts  2:  3).  At  least  ten  are  specified  in  the  New  Testament;  five  of 
them  on  the  day  of  the  Resurrection.  The  order  is  doubtful,  especially  in  the  case  of 
the  earlier  ones,  but  the  following  seems  most  probable: 

(  1.)  The  appearance  to  Mary  Magdalene  alone,  after  she  left  the  other  women  (John 

20:  14;  Mark  16 :  9). 
(  2.)  To  all  the  women,  except  Mary  Magdalene,  who  may,  however,  have  been  present 

(Matt.  28 :  9,  10).    See  below. 
(  3.)  To  Peter  (ver.  34;  comp.  1  Cor.  15 :  5). 

(  4.)  To  the  two  disciples  on  the  way  to  Emmaus  (vers.  13-32;  comp.  Mark  16:  12,13). 
(  5.)  To  the  Ten  Apostles,  Thomas  being  absent  (John  20:  19-24;  vers.  36-43;  Mark 

16:  14). 
This  closes  the  record  of  the  first  Christian  Sabbath,  emphatically  the  Lord's 

day. 
(  6.)  To  the  Eleven  Apostles  (John  20:  24-49),  at  Jerusalem  a  week  later. 
(  7.)  To  Seven  Apostles,  in  Galilee,  at  the  Lake-of  Gennesaret  (John  21 ;  1-14),  specified 

as  the  third  time  to  the  Apostles  as  a  body. 
(  8.)  To  a  multitude  of  the  disciples  in  Galilee  (Matt.  28:  16-20;  comp,  Mark  16:  15- 

1S),  probably,  but  not  certainly,  the  '  five  hundred  brethren '  spoken  of  in  1  Cor. 

15:  6. 
(  9.)  To  James  (1  Cor.  16  :  7\  most  probably  'the  Lord's  brother;'  place  unknown. 
(10.)  The  final  appearance,  in  Jerusalem,  endin?  with  the  Ascension  from  Olivet  (vera. 

50,  51 ;  Acts  1 :  9,  10).    This  may  or  may  not  be  identical  with  that  named  in 

1  Cor.  15 :  7  ('  to  all  the  Apostles '). 
The  appearance  to  Saul  of  Tarsus  on  the  way  to  Damascus,  is  to  be  reckoned  as  one 
of  the  strongest  proofs  of  the  Resurrection,  but  as  it  took  place  after  the  Ascension,  we 
do  not  number  it  here.    Of  the  five  appearances  here  grouped  as  occurring  on  the  day 


352  LUKE  XXIV.  [24 :  1. 


Chapter  24:  1-12. 

Tfie   Women  at  the  Sepulchre. 

And  on  the  sabbath  day  they  rested  according  to  the 

24 :  l  commandment.     But  on  the  first  day  of  the  week, 

at  early  dawn,  they  came  unto  the  tomb,  bringing  the 

of  tho  Resurrection,  Luke  omits  all  mention  of  (1)  and  (2).  He,  however,  details  the 
appearances  of  (4)  and  (5y  in  the  subsequent  part  of  this  chapter,  telling  of  (3)  in  ver. 
34,  and  then  passing  over  the  others  (which  are,  however,  alluded  to  in  Acta  1 :  3),  ho 
closes  with  an  account  of  the  last  appearance  (10),  which  ended  with  the  Ascension 
(vers.  50,  51). 

The  Women  at  the  Sepulchre,  vers.  1-12. 

Parallel  passages:  Matt.  28:  1-10;  Mark  16:  1-11;  comp.  John  20:  1-18.  The 
main  difficulty  in  harmonizing  the  various  accounts  is  in  connection  with  the  visits  of 
the  women  to  the  tomb.  The  time  of  the  morning  was  '  at  early  dawn  '  (ver.  1) ;  all 
the  various  statements  point  to  a  very  early  hour.  But  it  is  in  the  highest  degree 
probable  that  there  were  two  parties  of  women,  one  consisting  of  Mary  Magdalene* 
the  other  Mary  and  Salome,  who  are  named  by  Matthew  and  Mark ;  and  the  other 
made  up  of  the  Galilsean  women  spoken  of  in  chap.  23  :  55,  56.  Two  of  the  smaller 
party  had  been  watching  at  the  tomb  late  on  Friday  evening  (Matt.  27  :  61 ;  Mark  15: 
47),  and  Salome  had  doubtless  been  comforting  Mary,  the  Lord's  mother  (comp.  John 
19 :  27).  These  three  seem  to  have  visited  the  sepulchre  first,  the  larger  body  follow- 
ing with  the  '  spices  and  ointments'  (chap.  23:  56.  Finding  the  stone  rolled  away, 
Mary  Magdalene  runs  back  to  tell  Feter  and  John  (John  2U  :  2),  the  other  two  ap- 
proach nearer  and  receive  a  message  from  an  angel  sitting  on  the  stone  outside  the 
sepulchre  (Matt.  28 :  2-7).  After  they  had  gone,  Peter  and  John  come  and  find  the 
tomb  empty  (John  20:  3-10),  but  Mary  Magdalene  returns,  looks  in,  sees  two  angels, 
and  then  turning  away  is  met  by  our  Lord  Himself,  who  sends  a  message  by  her  to 
the  disciples  (John  20 :  12-18).  The  other  women,  joined  apparently  by  the  other 
Mary  and  Salome,  visit  the  tomb,  as  narrated  here  in  vers.  3-8.  As  they  go  back  to 
deliver  the  message  they  had  received  from  the  angels,  they  meet  the  Lord  (Matt.  28 : 
9),  but  Luke  omits  all  reference  to  this.  Why,  we  cannot  tell,  in  the  absence  of 
further  information.  But  taking  the  chapter  as  a  whole,  it  would  seem  that  the  ac- 
count was  derived  from  one  of  the  two  disciples  mentioned  in  vers.  13-35,  who  had 
left  Jerusalem  before  obtaining  all  the  particulars,  and  that  we  have  here  a  portrayal 
of  the  successive  events  as  they  came  before  his  mind.  (Notice  the  marked  agreement 
between  vers.  9-12  and  22-24.)  The  various  notices  of  the  angelic  appeannce  need 
occasion  no  difficulty ;  these  heavenly  messengers  were,  doubtless,  present  in  numbers, 
but  appeared  several  times  to  work  conviction  on  the  minds  and  hearts  of  the  women. 
Hence  at  the  Nativity  there  was  'a  multitude  of  the  heavenly  host'  with  loud  song-;; 
here  quiet  messengers  to  restore  hope  to  sorrowing  doubting  ones.  The  supernatural, 
however,  was  natural  at  this  time.  *  A  Resurrection  without  such  extraordinary  cir- 
cumstances would  have  been  a  spring  without  flowers,  a  sun  without  days,  a  triumph 
without  the  victor's  crown  '  (Van  Oostorzee). 


24:  2-5.]  LUKE  XXIV.  333 

2  spices  which  they  had  prepared.     And  they  found  the 

3  stone  rolled  away  from  the  tomb.     And  they  entered 

4  in,  and  found  not  the  body  lof  the  Lord  Jesus.  And 
it  came  to  pass,  while  they  were  perplexed  thereabout, 
behold,  two  men  stood  by  them  in  dazzling  apparel : 

5  and  as  they  were  affrighted,  and  bowed  down  their 
faces  to  the  earth,  they  said  unto  them,  Why  seek  ye 

l  Some  ancient  authorities  omit  of  the  Lord  Jesus. 

Ver.  I.  The  latter  part  of  the  verse  preceding  should  be  prefixed. 
— But,  having  rested  during  the  Sabbath,  on  the  first  day  of  the 
■week,  at  early  dawn.  This  agrees  with  the  other  accounts. — 
They  came,  etc.,  i.  e.,  the  women  spoken  of  in  chap.  23 :  55,  56. 
It  is  evident  from  that  passage  as  well  as  ver.  10,  that  there  were  a 
number  of  them.  It  is  highly  probable,  but  not  certain,  that  this 
verse  refers  to  the  larger  company,  which  had  been  preceded  by  the 
Marys  and  Salome  (Matt.  28:  1).  The  omission  of  the  last  clause 
(Aleph,  B,  C,  L,  33,  Latin  versions),  'and  certain  others  with  them,' 
also  favors  this  view  ;  the  words  having  been  inserted  because  '  they ' 
was  misunderstood  as  referring  to  the  women  mentioned  by  Matthew 
and  Mark,  not  to  the  larger  company. 

Ver.  2.  And  they  found  the  stone  rolled  away.  No  men- 
tion has  been  previously  made  of  '  the  stone.'  Mark  :  '  rolled  back.' 
The  tomb  was  probably  hewn  horizontally  in  the  face  of  the  rock. 
Comp.  the  saying  of  the  women  who  first  came  (Mark  16  :  3,  4). 

Ver.  3.  And  they  entered  in.  This,  we  think,  is  the  entrance 
spoken  of  in  Mark  16:5.  Luke  does  not  allude  £p  the  earthquake 
or  to  the  angel  seated  on  the  stono  without  (Matthew).  The  ancient 
authorities  referred  to  in  the  margin  are:  D  and  some  early  Latin 
manuscripts.  There  are  other  variations,  which  probably  warrant  this 
note. 

Ver.  4.  Perplexed  thereabout.  A  natural  state  of  mind,  even 
if  they  had  some  hope  of  His  rising,  for  now  He  seemed  lost  to  them. 
Comp.  Mary -Magdalene's  expression  (John  20:  2—13). — Two  meD, 
This  was  the  form  of  the  angelic  appearance. — Stood  by  them. 
As  this  word  (comp.  chap.  2:9:  'the  angel  of  the  Lord  stood  by 
them')  does  not  necessarily  imply  a  standing  position,  there  is  no 
difficulty  in  reconciling  this  with  Mark  16:  5. — In  dazzling  ap- 
parel. The  form  is  peculiar  to  Luke,  and  suggests  that  the  brilliancy 
was  like  that  of  lightning.  At  such  a  time  the  presence  of  a  multi- 
tude of  angels  was,  so  to  speak,  natural,  and  hence  a  variety  of  ap- 
pearances. 

Ver.  5.     Bowed  down  their  faces  to  the   earth.      Peculiar 

to  Luke.— "Why  seek  ye  the  living  among  the  dead  ?     Why 

seek  ye  one  who  is  living  and  no  longer  dead  in  the  place   where  the 

dead   are   looked   for.     The   term   'living,'  or,  '  him  that  liveth,'  may 

23 


354  LUKE  XXIV.  [24 :  6-10. 

G  Hhe  living  among  the  dead?     2He  is  not  here,  but  is 
risen :  remember  how  he  spake  unto  you  when  he  was 

7  yet  in  Galilee,  saying  that  the  Son  of  man  must  be 
delivered  up  into  the  hands  of  sinful  men,  and  be 

8  crucified,  and  the  third  day  rise  again.     And  they  re- 

9  membered  his  words,  and  returned  3from  the  tomb, 
and  told  all  these  things  to  the  eleven,  and  to  all  the 

10  rest.  Now  they  were  Mary  Magdalene,  and  Joanna,  and 
Mary  the  mother  of  James :  and  the  other  women  with 

1  Gr.  him  that  liveth.    2  Some  ancient  authorities  omit  He  is  not  here,  but  is  risen. 
8  Some  ancient  authorities  omit /row  the  tomb. 

have  here  a  higher  significance.  Christ  is  the  Living  One,  as  Himself 
the  Life,  and  this  the  angel  knew ;  whether  he  meant  to  say  so  or  not. 
Mark  does  not  give  these  words,  but  their  substance. 

Ver.  6.  He  is  not  here,  but  is  risen.  The  '  authorities ' 
which  omit  the  clause  are  nearly  the  same  as  those  mentioned  in  the 
note  on  ver.  3.  Here  the  margin  seems  unnecessary. — Remember, 
elc.  This  they  had  forgotten,  naturally  enough  in  the  circumstances. 
— When  he  was  yet  in  G-aliiee,  i.e.,  with  them  in  Galilee,  their 
home  (chap.  23:  55).  This  verse  has  occasioned  difficulty,  in  view  of 
the  fact  that  according  to  Matthew  and  Mark  Galilee  was  spoken  of 
by  the  angel  in  a  different  connection.  But  we  suppose  that  this  re- 
minder preceded  the  direction  of  Mark  16 :  7,  and  that  the  angelic 
announcement  of  Matt.  28 :  5-7  was  made  to  but  two  of  the 
women. 

Ver.  7.  Saying  that  the  Son  of  man,  etc.  Comp.  chap.  9 : 
22  ;  28  :  32.  The  announcements  in  these  passages  were  made  to  the 
Twelve,  but  Mark  8  shows  that  a  wider  circle  heard  them.  The  angel 
knew  of  this.  The  term  '  Son  of  man '  is  here  quoted ;  it  is  not  else- 
where applied  to  Christ  after  the  Resurrection. 

Ver.  9.  And  told  all  these  things.  Comp.  Mark  16 :  8.  The 
accounts,  despite  the  variations,  complement  each  other.  Their  doubt 
is  brought  forward  there,  where  the  command  is  mentioned ;  here, 
where  nothing  is  said  of  the  command,  we  have  the  final  obedienee, 
which,  however,  followed  the  appearance  of  Jesus  Himself  to  them  as 
they  returned  (Matt.  28 :  9). — From  the  tomb.  The  Vulgate  and 
one  of  the  Fathers  omit  this  phrase.  The  margin  is  more  curious  than 
useful. — All  the  rest,  i.  e.,  of  Jesus'  followers.  Peculiar  to  Luke, 
and  in  close  connection  with  the  subsequent  incidents. 

Ver.  10.  This  verse  is  somewhat  parenthetical,  and  its  exact  form 
must  be  carefully  noted :  Now  they  were  Mary  Magdalene, 
and  Joanna,  and  Mary  the  mother  of  James  (who  thus  re- 
ported): and  the  other  women  with  them  told  these  thing3 
unto  the    apostles.     The  inoro  important  persons  are  mentioned 


24:11-13.]  LUKE  XXIV.  356 

11  them  told  these  things  unto  the  apostles.  And  these 
words  appeared  in  their  sight  as  idle  talk ;  and  they 

12  disbelieved  them.  l  But  Peter  arose,  and  ran  unto  the 
tomb ;  and  stooping  and  looking  in,  he  seeth  the  linen 
cloths  by  themselves :  and  he  2departed  to  his  home, 
wondering  at  that  which  was  come  to  pass. 

Chapter  24:  13-35. 
Our  Lord  appears  to  Two  Disciples  at  Emmaus. 

13  And  behold,  two  of  them  were  going  that  very  day 
to  a  village  named  Emmaus,  which  was  threescore 

1  Some  ancient  authorities  omit  ver.  12.  2  Or,  departed,  wondering  with  himself. 

first,  but  all  bore  the  message.  In  the  next  verse  we  learn  the  recep- 
tion given  to  the  story.  The  form  suggests  a  variety  of  accounts  in  the 
tumult  of  feeling  natural  at  such  a  time,  and  divides  the  women  into 
two  parties.  On  the  women  here  spoken  of,  see  chap.  8 :  2,  3 ;  comp. 
Matt.  27 :  56. — The  individual  experience  of  Mary  Magdalene  is  passed 
over,  but  her  story  doubtless  met  with  the  same  reception. 

Ver.  11.  These  'words  (or,  'sayings').  The  original  indicates 
that  accounts  were  given  by  different  persons. — Appeared  in  their 
sight.  A  full  expression,  more  than  'seemed  to  them.' — Idle  talk. 
'  Nonsense  and  superstitious  gossip.' 

Ver.  12.  But  Peter  arose.  'Then'  is  incorrect,  for  it  is  not  im- 
plied that  this  happened  after  the  women  returned.  The  unbelief  just 
mentioned  is  contrasted  with  the  conduct  of  impulsive  Peter.  Luke 
does  not  mention  John,  but  ver.  24  shows  that  he  does  not  exclude  him. 
The  details  agree  so  closely  with  John's  account  (chap  20:  2-10)  that 
we  mast  suppose  the  two  Evangelists  speak  of  the  same  visit,  which 
took  place  before  the  return  of  the  whole  company  of  women.  Luke 
does  not  mention  the  appearance  to  Peter  at  this  point,  but  in  ver.  34. 
It  is  his  habit  to  go  on  with  one  line  of  thought,  and  afterwards  to  in- 
sert an  omitted  detail,  in  logical,  rather  than  chronological,  connection. 
The  verse  is  omitted  altogether  in  D,  four  early  Latin  manuscripts,  one 
codex  of  the  Vulgate,  and  another  of  the  Syriac  version.  A  few  minor 
variations  have  strengthened  the  doubts  respecting  its  genuineness. 
But  the  evidence  in  its  favor  is  too  strong  to  be  overcome.  An  insertion 
to  conform  with  John  is  possible,  but  in  that  case  the  interpolator 
might  have  been  expected  to  insert  the  name  of  John  also.  The  manu- 
script D  has  many  singular  readings. 

Our  Lord  appears  to  Two  Disciples  at  Emmaus,  vers.  13—35. 

Lnke  alone  relates  this  striking  and  touching  incident,  although  Mark  16  :  12  refers 
to  the  same  event.    This  is  the  fourth  appearance  of  our  Lord ;  that  to  Peter  (ver.  34) 


,  356  LUKE  XXIV.  [24:  14,  15. 

14  furlongs  from  Jerusalem.     And  they  communed  with 
each  other  of  all  these  things  which  had  happened. 

15  And  it  came  to  pass,  while  they  communed  and  ques- 
tioned together,  that  Jesus  himself  drew  near,  and 

having  been  passed  over  in  the  narrative  The  particularity  of  detail,  and  the  fact 
that  the  whole  chapter  seems  to  give  the  impressions  of  one  of  the  two  who  walked  to 
Emmaus,  have  led  6omo  to  the  opinion  that  Luko  was  himself  the  companion  of 
Cleopas  (for  other  theories,  see  on  ver.  13).  But  Luke  was  probably  a  Gentile.  It  is 
most  likely  that  Luke  derived  his  information  from  Cleopas  or  his  companion.  This 
appearanco  has  rightly  been  regarded  as  bearing  the  most  human  character. 

Ver.  13.  Two  of  them,  i.  e.,  of  those  spoken  of  at  the  close  of 
ver.  9.  It  is  unlikely  that  they  were  Apostles  (comp.  ver.  33).  One 
was  named  'Cleopas'  (ver.  18),  but  we  know  nothing  further.  The 
name  seems  to  be  =  Cleopatros  (as  Antipas  =  Antipatros),  and  a  dif- 
ferent one  from  Clopas  (or,  'Cleophas'  in  the  A.  V.)  mentioned  in  John 
19:  25.  We  reject  the  view  that  this  was  Alphseus  (Clopas),  and  his 
companion,  'James  the  son  of  Alphams.'  This  theory  would  identify 
this  appearance  with  that  spoken  of  in  1  Cor.  15:  7.  Conjecturo  has 
been  busy  in  naming  the  companion  of  Cleopas :  Luke  himself;  Nathan- 
iel ;  others,  supposing  that  ver.  34  is  the  language  of  these  two  disci- 
ples, have  thought  that  it  was  Simon  Zelotes,  or  Simon  Peter.  This  is 
least  likely  of  all. — Emmaus.  The  site  of  this  village  has  been  much 
discussed.  The  name  itself  means  ■  warm  water,'  and  a  number  of  places 
were  thus  called,  in  each  case  doubtless  because  of  a  warm  spring  in 
the  neighborhood  (comp.  the  French  Aix,  attached  to  several  watering 
places).  There  was  a  town  of  this  name  about  one  hundred  and 
seventy-six  stadia  from  Jerusalem,  in  the  plain  of  Judasa  (see  1  Mace. 
3:  40),  called  Nicopolis  in  the  third  century.  This  was  early  con- 
founded with  the  place  here  spoken  of,  and  a  few  manuscripts,  among 
them  the  oldest  (Sinaitic),  insert  'one  hundred'  before  'sixty.'  Still, 
as  Josephus  (7,  6,  6)  speaks  of  another  Emmaus  as  sixty  stadia  from 
Jerusalem,  we  should  look  for  it  at  that  distance,  especially  as  Nicopo- 
lis was  too  far  away  to  permit  of  a  return  to  Jerusalem  the  same  day. 
If  we  place  the  return  later,  we  introduce  a  difficulty  in  regard  to  the 
appearance  of  the  Lord,  narrated  in  ver.  3G,  etc.  Opinion  is  divided 
between  two  places,  now  called  respectively  Kubeibeh  and  Kulonich, 
both  west  of  Jerusalem  (the  latter  more  to  the  north). — Sixty  fur- 
longs (stadia)=about  eight  English  miles.  They  therefore  probably 
left  Jerusalem  early  in  the  afternoon,  thus  reaching  Emmaus  about 
sun-down  (see  on  ver.  29). 

Ver.  14.  And  they  communed;  more  exactly,  'were  commu- 
ning.'   The  substance  of  their  conversation  is  evident  from  vers.  19-24. 

Ver.  15.  Jesus  himself  drew  near.  Probably  coming  from 
behind  and  overtaking  them,  since  He  went  with  them.  Further, 
they  assume  that  He  had  been  in  Jerusalem  (ver.  18).  Jesus  draws 
near  to  commune  with  those  who  commune  of  Him. 


24 :  10-18.]  LUKE  XXIV.  357 


16  went  with  them.     But  their  eyes  were  hoklen  that 

17  they  should  not  know  him.  And  he  said  unto  them, 
1  What  communications  are  these  that  ye  have  one  with 
another,  as  ye  walk?     And  they  stood  still,  looking 

18  sad.  And  one  of  them,  named  Cleopas,  answering 
said  unto  him,  2Dost  thou  alone  sojourn  in  Jerusalem 
and  not  know  the  things  which  are  come  to  pass  there 

1  Gr.  TT7ja<  words  are  these  that  ye  exchange  one  with  another. 

2  Or,  Dost  thou  sojourn  alone  in  Jerusalem,  and  knowest  thou  not  the  things. 

Ver.  16.  But  their  eyes  were  holden,  etc.  He  Himself  pre- 
vented their  knowing  Him ;  and  this  was  His  purpose  of  love ;  He 
would  conceal  only  to  reveal  more  fully.  Thus  He  could  best  explain 
to  them  the  meaning  of  His  own  death  ;  immediate  recognition  would 
have  filled  them  with  a  tumult  of  joy,  fear,  and  doubt.  Natural  causes 
probably  aided  in  preventing  the  recognition.  Comp.  Mark  16:  12 
('in  another  form').  A  quiet,  vigorous,  dignified  traveller,  such  as 
He  appeared  to  be,  would  not  be  readily  recognized  as  the  One  so  lately 
languid  in  death  on  the  cross.  We  often  fail  to  recognize  Christ  when 
He  is  nearest  to  us;  if  He  holds  our  eyes,  as  He  sometimes  does,  it  is 
to  bless  us  more ;  if  we  hold  our  own  eyes,  then  we  are  in  danger  of 
never  recognizing  Him  at  all. 

Ver.  17.  "What  communications?  See  the  literal  rendering 
in  the  margin  of  the  R.  V.  Some  earnest  disputing  is  meant,  though 
no  blame  is  implied.  This  implies  also  that  He  walked  with  them  for 
a  time  before  He  thus  spoke. — And  they  stood  still,  looking 
sad.  This  is  the  reading  now  generally  accepted  (Aleph,  A  appa- 
rently, B,  L,  and  two  of  the  earliest  versions).  It  suggests  that  the 
interruption  was  unwelcome,  as  does  the  response  of  Cleopas  (ver.  18). 
The  other  reading  may  be  taken  as  two  questions:  'as  ye  walk?  and 
why  are  ye  sad?'  or  rendered  as  in  the  A.  V.  A  briefer  reading  gives: 
'as  ye  walk  (being)  sad?' 

Ver.  18.  One  of  them.  The  best  authorities  omit  'the.' — Cleo- 
pas. See  ver.  13. — Dost  thou  alone  sojourn  at  Jerusalem 
and  not  know,  etc.  This  is  a  literal  rendering,  and  may  mean,  as 
the  margin  of  the  R.  V.  suggests:  'Dost  thou  sojourn  alone,  and 
(hence)  not  know?'  But  the  more  probable  sense  is:  'Art  thou  the 
only  one  sojourning  in  Jerusalem  and  not  knowing,'  etc.  'Sojourning' 
implies  that  they  took  Him  for  one  who  had  been  at  Jerusalem  to  at- 
tend the  Passover.  This  they  probably  inferred  from  His  walking 
away  from  the  city,  or  from  the  thought  that  no  inhabitant  could  be 
ignorant  of  this  matter ;  hardly  from  any  peculiarity  of  dialect.  It  is 
implied,  not  only  that  even  a  stranger  might  be  expected  to  know  of 
these  things,  but  that  only  one  who  was  ignorant  of  the  whole  matter 
could  inquire  why  they  thus  talked.  So  absorbing  did  the  events  ap- 
pear to  them. 


358  LUKE  XXIV.  [24:  19-21. 

19  in  these  days?  And  he  said  unto  them,  What  things? 
And  they  said  unto  him,  The  things  concerning  Jesus 
of  Nazareth,  which  was  a  prophet  mighty  in  deed  and 

20  word  before  God  and  all  the  people :  and  how  the 
chief  priests  and  our  rulers  delivered  him  up  to  be 

21  condemned  to  death,  and  crucified  him.  But  we  hoped 
that  it  was  he  which  should  redeem  Israel.  Yea  and 
beside  all  this,  it  is  now  the  third  day  since  these 

Ver.  19.  "What  things  ?  Our  Lord  says  nothing  in  regard  to 
either  point  which  Cleopas  had  assumed  (ver.  18),  but  puts  a  question 
to  draw  them  out.  It  was  the  wisdom  of  love,  concealing  without 
falsehood  or  deceit. — And  they  said.  Probably  Cleopas,  the  other 
chiming  in.  But  it  is  unnecessary  to  portion  out  the  discourse. — 
The  things  concerning  Jesus  of  Nazareth.  They  give  Him 
the  human  name,  of  which  a  stranger  might  have  heard. — A  prophet, 
mighty  in  deed  and  word.  The  sphere  of  His  power  was  both  in 
word  and  in  deed.  A  similar  expression  is  applied  by  Stephen  to 
Moses. — Before  God  and  all  the  people.  By  word  and  deed  He 
had  attested  Himself  as  a  Prophet,  not  only  in  the  eyes  of  the  people, 
the  mass  of  whom  thus  regarded  Him,  but  before  the  face  of  God. 

Ver.  20.  And  how.  The  connection  is  with  ver.  48:  Hast  not 
known  how? — Our  rulers.  These  disciples  were  therefore  Jews; 
and  they  probably  thought  their  new  companion  was  also  of  their  race. 
Delivered  him.  This  was  the  act  of  the  rulers. — To  be  con- 
demned to   death.     Lit.,  to  the  condemnation  of  death,  i.  e.,  by 

Pilate. And  crucified  him.     Here,  as  so  often,  this  is  spoken  of 

as  the  act  of  the  chief-priests  and  rulers. 

Ver.  21.  Here  we  see  most  distinctly  the  conflict  of  hope  and  fear 
in  the  minds  of  the  disciples.  It  seems  as  though  they  were  thinking 
aloud,  unmindful  of  the  supposed  stranger. — But  we  (on  our  part 
over  against  the  hostility  of  the  rulers)  hoped.  They  do  not  say  they 
had  believed  this,  or  that  they  still  hoped  so,  but  that  they  had  once 
been  in  the  habit  of  thus  hoping,  until  their  expectation  was  checked 
by  the  events  they  mentioned. — That  it  was  he  which  should 
redeem  Israel.  A  Messiah  would  certainly  come  to  redeem  Israel ; 
their  hope  had  been  that  this  Jesus  was  that  One.  Their  view  of  re- 
demption included  both  spiritual  and  political  deliverance. — Yea  and. 
This  marks  a  contrast  with  their  former  hope. — Besides  all  this,  it 
is  now  the  third  day.  The  Greek  is  peculiar.  Lit.,  'it'  (or,  'he') 
•leadeth  the  third  day.'  Some  refer  this  to  Jesus.  In  any  case  there 
seems  to  be  a  thought  of  the  promise  of  the  Piesurrection.  Their  faint 
hope  had  grown  fainter,  until  the  third  day  came  without  bringing  a 
fulfilment  of  the  promise. 


24:22-25.]  LUKE  XXIV.  359 

22  things  came  to  pass.     Moreover  certain  women  of  our 
company  amazed  us,  having  been  early  at  the  tomb ; 

23  and  when  they  found  not  his  body,  they  came,  saying, 
that  they  had  also  seen  a  vision  of  angels,  which  said 

24  that  he  was  alive.     And  certain  of  them  that  were 
with  us  went  to  the  tomb,  and  found  it  even  so  as  the 

25  women  had  said :  but  him  they  saw  not.   And  he  said 

Ver.  22.  Moreover.  Here  too  there  is  a  contrast,  as  much  as  to 
say:  We  were  well-nigh  hopeless,  yet  other  occurrences  aroused  our 
hope,  without,  however,  fulfilling  it  (ver.  24). — Of  our  company, 
cherishing  the  same  hope. — Amazed  us.  This  strong  expression 
indicates  the  effect  produced  upon  them,  in  their  perplexed  state  of 
mind,  by  the  strange,  but  unsatisfactory,  state  of  things  mentioned  in 
vers.  23,  24. — Having  been  early,  etc.  This  should  be  joined  with 
what  follows.     It  begins  the  account  of  the  facts  that  amazed  them. 

Ver.  23.  The  narrative  agrees  with  vers.  2-11. — That  they  had 
also  seen.  Not  finding  what  they  sought,  they  had  'also'  seen  what 
they  did  not  seek,  and  heard  what  they  could  scarcely  believe. 

Ver.  24.  And  certain  of  them  that  were  with  us.  This 
may  properly  be  referred  to  the  Apostles,  Peter  and  John.  They 
would  not  speak  of  them  by  name,  or  as  Apostles,  to  this  apparent 
stranger.  Knowing  from  other  sources  that  John  accompanied  Peter 
(John  20:  2-10),  we  have  a  right  to  use  this  verse  in  explaining  ver. 
12. — As  the  women  had  said,  i.  e.,  that  the  sepulchre  was  empty. 
— But  him  they  saw  not.  This  is  the  last  contrast.  The.  hope 
that  had  been  rekindled  was  turned  to  sadness  (ver.  17),  because  despite 
the  angelic  message,  the  Lord  had  not  yet  appeared.  According  to 
Matthew,  the  women  (according  to  Mark  and  John,  Mary  Magdalene) 
had  already  seen  the  Lord ;  these  disciples  were  therefore  unaware  of 
this.  Yet  '  Him  they  saw  not,'  hints  that  something  had  occurred  to 
lead  them  to  expect  to  see  Him.  Possibly  then  some  rumor  of  it  had 
reached  their  ears.  But  even  were  this  the  case,  they  had  treated  the 
report  as  'idle  talk'  (ver.  11).  It  is  more  probable  that  they  left 
Jerusalem  before  the  full  report  came.  The  appearance  to  Peter  may 
have  taken  place  after  these  two  disciples  left  Jerusalem  (see  on  ver. 
34). 

Ver.  25.  And  he  said  to  them.  Something  in  Him  led  them 
to  speak  so  freely  of  their  perplexity  ;  with  a  word  He  might  now  have 
turned  their  sorrow  into  joy,  but  He  would  give  them  thorough  in- 
struction. He  answers,  not  in  a  tone  of  pity,  but  of  rebuke,  as  one 
competent  to  teach  them — O  foolish  men,  without  understanding, 
unreceptive  intellectually,  and  slow  of  heart,  sluggish  in  the  en- 
tire disposition. — To  believe  in  all,  etc.  (The  margin  is  scarcely 
necessary,  but  suggests  that  the  Greek  preposition  is  not  the  one  which 
usually  follows  the  word 'believe.')      They  could   not  have  been  dis- 


800  LUKE  XXIV.  [24 :  20-29. 

unto  them,  O  foolish  men,  and  slow  of  heart  to  bo- 

26  lieve  lin  all  that  the  prophets  have  spoken  !  Behoved 
it  not  the  Christ  to  suffer  these  things,  and  to  enter 

27  into  his  glory?  And  beginning  from  Moses  and  from 
all  the  prophets,  he  interpreted   to  them   in  all  the 

28  scriptures  the  things  concerning  himself.  And  they 
drew  nigh  unto  the  village,  whither  they  were  going : 

29  and  he  made  as  though  he  would  go  further.  And 
they  constrained  him,  saying,  Abide  with  us :  for  it  is 
toward  evening,  and  the  day  is  now  far  spent.     And 

1  Or,  after. 

ciples  -without  believing  a  part  of  prophecy,  but  they  would  have  un- 
derstood IIi3  death  and  confidently  expected  His  resurrection,  if  they 
had  believed  '  all.'  Our  Lord  intimates  that  the  slowness  to  believe 
was  the  ground  of  the  want  of  understanding.  Those  slow  to  believe 
the  Old  Testament  prophecies  as  a  whole  have  been  least  apt  to  dis- 
cover their  Messianic  meaning. 

Ver.  20.  Behoved  it  not  (according  to  these  prophecies)  the 
Christ  (of  whom  they  speak)  to  suffer  these  things  (which  have 
made  you  sad),  and  (according  to  the  prophets,  by  just  such  sufferings) 
to  enter  into  his  glory  ?  The  ground  of  these  prophecies  lies  in  a 
deeper  necessity.  If  we  may  thus  speak  of  it,  the  necessity  for  such 
sufferings,  on  His  way  to  glory,  was  for  our  redemption.  They  needed 
most  instruction  about  the  necessity  of  such  sufferings.  Many  doubt- 
ing, unbelieving  hearts  need  such  instruction  still ;  they  talk  of 
Christ's  glory,  and  forget  that  the  appointed  way  thither  was  through 
suffering. 

Ver.  27.  Beginning  from  Moses  and  from  all  the  pro- 
phets. Taking  each  in  order,  Moses  first,  and  then  beginning  with 
each  of  the  others  in  turn. — In  all  the  scriptures,  going  through 
the  whole  Old  Testament. — The  things  concerning  himself. 
The  reproof  of  ver.  25,  and  the  phrase  '  in  all  the  Scriptures,'  point 
to  an  explanation  of  the  Old  Testament  as  a  whole,  as  typifying  and 
prophesying  of  Him.  Godet :  '  In  studying  the  Scriptures  for  Him- 
self, He  had  found  Himself  in  them  everywhere  (John  5:  39,40). 
He  had  now  only  to  let  this  light  which  filled  His  heart  ray  forth  from 
Him.' 

Ver.  28.  He  made  as  though,  etc.  It  is  not  implied  that  He 
said  He  would  go  further,  but  was  about  to  pass  on.  As  a  matter  of 
decorum  He  must  thus  do,  until  they  should  invite  Him  to  stop.  This 
called  forth  their  desire  and  request.  It  was  still  concealing  to  reveal 
more  fully. 

Ver.  29.  And  they  constrained  him,  by  urgent  entreaty. 
The  ground  of  their  conduct  is  found  in  ver.  32. — Abide  with  us. 


24 :  30-32.]  LUKE  XXIV.  361 

30  he  went  in  to  abide  with  them.  And  it  came  to  pass, 
when  he  had  sat  down  with  them  to  meat,  he  took  the 
1  bread,  and  blessed  it,  and  brake,  and  gave  to  them.* 

31  And  their  eyes  were  opened,  and  they  knew  him ;  and 

32  he  vanished  out  of  their  sight.  And  they  said  one  to 
another,  Was  not  our  heart  burning  within  us,  while 

1  Or,  loaf.    *  he  took  the  bread  and  blessed;  and  breaking  it  he  gave  to  them.— Am.  Com. 

Eramaus  may,  or  may  not,  have  been  their  home,  but  they  certainly 
felt  themselves  at  home  in  the  village. — For  it  is  toward  evening, 
and  the  day  is  now  far  spent.  The  repetition  of  the  same 
thought  is  an  indication  of  their  urgency.  The  time  was  probably 
shortly  before  sunset,  since  the  latter  phrase  seems  to  refer  to  the  de- 
clining sun,  and  they  returned  to  Jerusalem  that  evening.  They  pro- 
bably walked  slowly  out  from  the  city  and  hastened  back. 

Ver.  30.  And  it  came  to  pass,  etc.  The  meal  must  have  been 
soon  ready,  as  the  day  was  far  spent,  and  as  ver.  32  gives  no  hint  of 
any  continued  conversation  in  the  house. — He  took  the  bread. 
In  doing  so  He  assumed  the  duty  of  the  master  of  the  house.  This 
favors  the  view  that  it  was  not  the  home  of  the  disciples.  Our  Lord 
was  no  doubt  wont  to  act  thus  when  eating  with  His  disciples  :  so  that 
this  was  a  preparation  for  the  subsequent  recognition.  The  meal  was 
an  ordinary  one,  and  in  no  sense  a  celebration  of  the  Lord's  Supper, 
although  it  teaches  lessons  appropriate  to  that  ordinance.  —  And 
blessed  it.  According  to  Jewish  usage:  'Three  who  eat  together 
are  bound  to  give  thanks.'  The  rendering  preferred  by  the  Am.  Com. 
shows  that  '  blessed '  refers  to  the  giving  of  thanks  before  the  meal, 
and  not  to  a  consecration  of  the  loaf;  com.  chap.  21 :  19.  Neither  the 
breaking  nor  the  giving  to  them  would  be  deemed  remarkable.  Yet 
the  form  of  the  original  reminds  of  the  feeding  of  the  multitudes  and 
of  the  Lord's  Supper. 

Ver.  31.  And  their  eyes  were  opened.  The  supernatural 
influence  spoken  of  in  ver.  16  was  removed. — And  they  knew 
him.  Natural  causes  may  have  aided  them.  There  may  have  been 
something  peculiar  in  the  manner  of  breaking  the  bread  and  uttering 
the  blessing,  that  recalls  their  previous  intercourse  with  Him;  or  they 
may  have  discovered  in  the  hands  opened  to  give  thanks  the  marks  of 
the  wounds.  Still  the  main  fact  remains  :  '  their  eyes  were  opened,' 
and  as  an  immediate  result  '  they  knew  Him.' — And  he  vanished 
out  of  their  sight.  Luke  certainly  means  to  describe  an  extraor- 
dinary disappearance ;  not  a  becoming  invisible  to  them,  but  a  super- 
natural removal  from  them.  On  the  bodily  nature  of  the  Risen  Re- 
deemer, see  next  section.  The  reason  for  this  sudden  removal  is  to  be 
found  in  the  wise  method  by  which  our  Lord  would  teach  His  be- 
wildered followers  that  He  had  actually  risen  from  the  dead. 

Ver.  32.     Was  not  our  heart  burning  within  us?     Extraor- 


3G2  LUKE  XXIV.  [24:  33-38. 

he  spake  to  us  in  the  way,  while  he  opened  to  us  the 

33  scriptures  ?  And  they  rose  up  that  very  hour,  and 
returned  to  Jerusalem,  and  found  the  eleven  gathered 

34  together,  and  them  that  were  with  them,  saying,  The 
Lord  is  risen   indeed,  and  hath  appeared  to  Simon. 

35  And  they  rehearsed  the  things  that  happened  in  the 
way,  and  how  he  was  known  of  them  in  the  breaking 
of  the  bread. 

4 

dinary  and  tender  emotion  is  meant;  joy,  hope,  desire  or  affection, 
probably  of  all  combined.  The  implied  thought  is :  Such  an  effect 
ought  to  have  made  us  recognize  Him ;  but  it  did  not. — "While  he 
opened.  The  particular  form  of  His  instruction  is  added.  '  It  is  a 
good  sign  for  their  inner  growth  that  at  this  moment  it  is  not  the 
breaking  of  bread,  but  the  opening  of  the  Scripture  which  now  stands 
before  the  eye  of  their  memory'  (Van  Oosterzee). 

Ver.  33.  That  very  hour.  Probably  leaving  the  meal  untouched. 
If  the  hour  were  six  p.  m.,  they  would  reach  Jerusalem  at  no  late 
hour,  since  their  joy  would  occasion  a  rapid  gait. — The  eleven,  t*.  e., 
the  Apostles.  Thomas  was  absent. — Gathered  together.  Accord- 
ing to  John  20:  19,  'the  doors  were  shut'  'for  fear  of  the  Jews.'  We 
identify  that  appearance  with  that  mentioned  in  the  next  section. — 
Them  that  were  "with  them.  John's  account  does  not  forbid  the 
presence  of  others.     Acts  1  :  14  tells  who  these  persons  were. 

Ver.  34.  The  Lord  is  risen  indeed.  The  emphasis  rests  on 
*  indeed  ; '  they  had  half  hoped  so,  but  had  now  good  evidence.  No- 
tice the  two  came  with  good  tidings  to  strengthen  their  brethren,  and 
themselves  are  strengthened. — And  hath  appeared  to  Simon. 
Undoubtedly  Peter  is  meant;  no  other  Simon  would  be  thus  in- 
definitely mentioned.  This  appearance  was  doubtless  like  the  others 
in  character.  What  occurred  is  nowhere  detailed.  The  prominence 
of  Peter,  the  fact  that  the  disciples  in  Jerusalem  speak  first  on  this 
occasion,  as  well  as  1  Cor.  15  :  5,  suggests  that  this  took  place  before 
the  appearance  at  Emmaus ;  though  it  may  have  occurred  after  the  two 
disciples  left  Jerusalem.  Peter  was  probably  the  first  (male)  disciple 
who  saw  the  risen  Lord. 

Ver.  35.  And  they ;  the  two  disciples  on  their  part. — In  the 
breaking  of  the  bread.  The  agency  was  Christ's  opening  of  their 
holden  eyes,  the  instrumentality  was  that  act  during  which  the  recog- 
nition took  place.  As  this  was  not  a  celebration  of  the  Lord's  Supper, 
the  phrase  cannot  be  used  in  support  of  Christ's  bodily  presence  in 
the  Eucharist  or  of  sacramental  grace  in  general.  The  analogies, 
which  are  numerous,  may  be  profitably  used  in  illustration  and  ex- 
hortation ;  but  the  Evangelist  simply  states  a  fact. 


24 :  36-38.]  LUKE  XXIV.  863 

Chapter  24:  36-43. 
The  Appearance  to  the  Disciples  at  Jerusalem. 

36  And  as  they  spake  these  things,  he  himself  stood  in 
the  midst  of  them,  xand  saith  unto  them,  Peace  be 

37  unto  you.     But  they  were  terrified  and  affrighted,  and 

38  supposed  that  they  beheld  a  spirit.     And  he  said  unto 
them,  Why  are  ye  troubled  ?  and  wherefore  do  reason- 

1  Some  ancient  authorities  omit  and  saith  unto  them,  Peace  be  unto  you. 

The  Appearance  to  the  Disciples  at  Jerusalem,  vers.  36-43. 

Parallel  passages :  Mark  16 :  14 ;  John  '_0 :  19-24.  We  assume  that  Luke  did  not  in- 
tend us  to  regard  the  whole  chapter  as  the  history  of  one  day.  Luke  must  explain 
Luke,  and  Acts  1 : 3  shows  that  the  Evangelist  places  forty  days  between  ver.  36  and 
ver.  50.  There  is  nothing  hero  to  indicate  that  he  was  not  aware  of  the  longer  inter- 
val when  he  wrote  this  account.  This  appearance  is  the  crown  of  all  tho  appearances 
of  that  day.  In  the  first  (to  Mary  Magdalene)  the  High  Priestly  character  is  promi- 
nent; in  that  to  the  two  disciples,  the  prophetic;  here  however  Christ  appears  as  Kiug 
among  Ilis  people,  Head  of  His  church,  commissioning  His  ambassadors.  The  impor- 
tance of  the  occasion  is  indicated  by  the  fact  that  it  alone  is  recorded  by  three  Evange- 
lists.   The  harmony  of  the  three  accounts  presents  no  difficulties. 

Ver.  36.  And  as  they  spake  these  things.  Mark's  account 
hints  at  unbelief,  and  their  subsequent  fears  suggest:  the  same. — He 
himself  stood.  A  sudden  miraculous  appearing  is  meant,  corres- 
ponding to  the  disappearance  in  ver.  31.  John's  account  (20:  16), 
telling  of  closed  doors,  confirms  this  view. — In  the  midst  of  them. 
A  stronger  expression  than  'among  them.' — Peace  be  unto  you. 
Comp.  John  20:  19.  The  ordinary  Jewish  salutation,  but  meaning 
more  in  this  case.  See  on  ver.  40.  The  marginal  note  gives  another 
of  the  peculiar  readings  of  D  and  some  Latin  manuscripts. 

Ver.  37.  Terrified  and  affrighted.  John's  account  also  implies 
this.  It  was  now,  not  hopelessness,  but  terror  in  fear  of  the  sudden 
appearance,  at  night  too.  If  we  bear  in  mind  the  command  to  go  into 
Galilee  (Matthew,  Mark),  we  shall  conclude  that  it  was  utterly  unex- 
pected.— And  supposed  that  they  beheld  a  spirit.  A  ghost,  a 
departed  spirit,  returned  in  the  semblance  of  a  body.  This  assumes, 
and  our  Lord's  words  (ver.  39)  teach,  that  there  are  disembodied  spirits. 
Comp.  Matt.  14:  26,  where  a  more  general  term  is  used. 

Ver.  38.  Why  are  ye  troubled?  The  kindly  rebuke  was 
deserved. — And  -wherefore  do  reasonings  (or  better,  question- 
ings), 'scruples  of  a  discouraging  nature,  doubting  and  gainsaying 
thoughts,'  arise  in  your  heart?  These  prevented  them  from  at 
once  and  unhesitatingly  recognizing  Him,  identifying  Him. 


364  LUKE  XXIV.  [24:  39-43. 

39  ings  *  arise  in  your  heart  ?  See  my  hands  and  my 
feet,  that  it  is  I  myself :  handle  me,  and  see ;  for  a 
spirit  hath  not  flesh  and  bones,  as  ye  behold  me  having. 

40  l  And  when  he  had  said  this,  he  shewed  them  his  hands 

41  and  his  feet.  And  while  they  still  disbelieved  for  joy, 
and  wondered,  he  said  unto  them,  Have  ye  here  any- 

42  thing  to  eat  ?     And  they  gave  him  a  piece  of  a  broiled 

43  fish.2     And  he  took  it,  and  did  eat  before  them. 

♦For  reasonings  read  questionings. — Am.  Com.      1  Some  ancient  authorities  omit  ver.  40. 
2  Many  ancient  authorities  add  and  a  honeycomb. 

Ver.  39.     See  my  bands  and   my  feet,  that  it  is  I  myself. 

A  comparison  with  John's  account  leads  us  to  find  here  a  proof  of  His 
identity,  from  the  wounds  in  His  hands  and  feet.  Since  these  members 
were  uncovered,  there  is  possibly  even  here  a  proof  of  the  reality  of  the 
appearance. — Handle  me,  and  Bee.  The  proof  of  the  reality  is  the 
main  thought  here.  The  two  parts  of  this  verse  correspond  therefore 
to  the  two  questions  of  ver.  38.  They  are  invited  to  do  what  Mary 
Magdalene  was  forbidden  to  do.  Well  may  John  write  (1  John  1:1): 
'which  ....  our  hands  have  handled,  of  the  Word  of  life.'  Comp. 
John  20:  27. — A  spirit  hath  not  flesh  and  bones.  This  is  a 
direct  assertion  of  our  Lord.  There  are  disembodied  spirits,  without 
flesh  and  bones.  Instead  of  '  flesh  and  blood,'  our  Lord  says  'flesh  and 
bones.'  Alford  suggests  that  the  Resurrection  Body  probably  had  no 
blood,  since  this  was  the  animal  life.  The  thought  is  not  without  a 
bearing  on  the  Roman  Catholic  view  that  the  sacramental  wine  becomes 
the  real  blood  of  Christ. 

Ver.  40.  Here  again  the  margin  notes  an  omission  of  D  and  some 
early  Latin  manuscripts.  This  evidence  though  slight  is  strengthened 
by  the  possibility  of  an  insertion  from  John  20:  20.— He  shewed  them 
his  hands  and  his  feet.  As  proof  of  identity,  but  also  as  'signs  of 
victory,  proofs  of  His  triumph  over  death.  Moreover  therefore — and 
this  is  properly  the  deepest  sense  of  His  entering  salutation — as  the 
sign  of  peace,  the  peace  of  the  sacrificial  death,  of  the  completed  atone- 
ment' (Stier). 

Ver.  41.  While  they  still  disbelieved  for  joy.  How  natural ! 
The  identity  was  proven,  but  the  reality  was  still  a  matter  of  doubt  to 
them,  especially  as  the  fact  seemed  too  glorious  to  be  believed. — Have 
ye  here  anything  to  eat?  This  question  was  designed  to  prove 
most  conclusively  that  He  was  not  a  spirit. 

Ver.  42.  The  words:  'and  of  a  honeycomb'  are  omitted  in  the  text 
of  the  R.  V.  There  are  a  number  of  reasons  to  account  for  their  being 
left  out,  and  none  to  account  for  their  being  put  in  by  the  copyists. 
But  the  weight  of  the  authorities  is  against  them. 

Ver.  43.  And  did  eat  before  them.  The  mere  appearance  of  eating 
is  out  of  the  question:  He  really  ate,  and  furnished  a  proof  of  His  reality. 


24:  44.]  LUKE  XXIV.  365 

Chapter  24 :  44-49. 

Discourse  of  the  Risen  Lord. 

44  And  he  said  unto  them,  These  are  my  words  which 
I  spake  unto  you,  while  I  was  yet  with  you,  how  that 
all  things  must  needs  be  fulfilled,  which  are  written  in 
the  law  of  Moses,  and  the  prophets,  and  the  psalms, 

Our  Lord's  Resurrection  Body.  The  Gospel  statements  indicate 
that  at  this  time  our  Lord  had  a  real  body,  identical  with  His  pre-resur- 
rection  body  and  with  His  glorified  body,  and  yet  differing  from  both, 
especially  from  the  former.  '  It  is  palpable,  not  only  as  a  whole,  but 
also  in  its  different  parts ;  raised  above  space,  so  that  it  can  in  much 
shorter  time  than  we  transport  itself  from  one  locality  to  another ; 
gifted  with  the  capability,  in  subjection  to  a  mightier  will,  of  being 
sometimes  visible,  sometimes  invisible.  It  bears  the  unmistakable 
traces  of  its  former  condition,  but  is  at  the  same  time  raised  above  the 
confining  limitations  of  this.  It  is,  in  a  word,  a  spiritual  body,  no 
longer  subject  to  the  flesh,  but  filled,  guided,  borne  by  the  spirit,  yet 
not  less  a  body.  It  can  eat,  but  it  no  longer  needs  to  eat ;  it  can  reveal 
itself  in  one  place,  but  is  not  bound  to  this  one  place  ;  it  can  show  itself 
within  the  sphere  of  this  world,  but  is  not  limited  to  this  sphere'  (Van 
Oosterzee).  At  the  same  time,  the  resurrection  Body  of  our  Lord  had 
not  yet,  during  the  forty  days  He  lingered  on  earth,  assumed  the  full 
glory  which  belongs  to  it,  and  which  it  now  possesses  as  the  glorified 
Body  of  the  Divine  human  Redeemer.  In  view  of  the  care  with  which 
our  Lord  proves  the  reality  of  His  Body  after  the  resurrection,  we  must 
take  care  not  to  slight  the  lesson;  especially  as  the  only  positive  facts 
bearing  on  the  subject  of  our  future  glory  are  those  here  presented. 
More  is  told  us,  indeed,  but  only  thus  much  has  been  shown  us  as  a 
historical  occurrence.  The  Apostles  teach  us  that  after  the  resurrec- 
tion, the  saints  shall  have  bodies  like  unto  His  glorious  body  (Phil.  3: 
21),  and  in  regard  to  the  interval,  our  Lord's  teaching  about  disem- 
bodied spirits  (ver.  39)  suggests  the  obvious  truth  that  the  dead  thus 
live  without  the  body  The  facts  of  this  section  guard  against  two 
classes  of  errors;  those  which  deny  the  separate  life  of  the  soul,  and, 
on  the  other  hand,  those  which  ignore  the  reality  of  Christ's  post- 
resurrection  body  by  forgetting  that  believers  will  not  possess  their  full 
glory  until  the  whole  man  is  redeemed  at  the  resurrection. 

Discourse  of  the  Risen  Lord,  vers.  44—49. 

Time. — It  is  impossible  to  determine  with  certainty  when  this  discourse  was  uttered. 
Luke  would  scarcely  be  silent  about  the  instruction  given  on  the  evening  of  the  resur- 
rection day ;  and  ver.  44  would  be  at  once  regarded  as  the  beginning  of  a  discourse 
then  uttered,  had  we  no  other  information.  But  Luke's  own  account  in  the  Book  of 
Acts  compels  us  to  believe  that  ver.  49  was  spoken  forty  days  later.    Yet  the  structure 


366  LUKE  XXIV.  [24 :  45,  46. 

45  concerning  me.   Then  opened  he  their  mind,  that  they 

46  might  understand  the  scriptures ;  and  he  said   unto 
them,  Thus  it  is  written,  that  the  Christ  should  suf- 

of  the  passage  does  not  point  to  a  single  verse  which  seems  to  be  the  beginning  of  a 
second  and  later  discourse.  The  A.  V.  assumes  such  a  break  at  ver.  49 ;  but  vers.  46-48 
include  language  similar  to  that  in  Acts  1 :  8,  which  was  spoken  after  the  command 
not  to  depart  from  Jerusalem.  It  cannot  be  supposed  that  Luke  was  ignorant  of  the 
interval  of  forty  days  when  he  wrote  the  Gospel ;  his  silence  on  that  point  here  is 
quite  characteristic.  Some  have  supposed  the  whole  is  a  summary  of  our  Lord's 
teaching  during  the  interval;  but  ver.  49  can  only  belong  to  the  last  discourse. 
Others,  with  more  reason,  regard  the  whole  as  spoken  just  before  the  Ascension.  Wo 
incline  to  the  view  that  ver.  44  was  spoken  on  the  evening  of  the  Resurrection  Day, 
that  ver.  45  sums  up  the  instruction  of  the  interval,  His  'speaking  of  the  things  per- 
taining to  the  kingdom  of  God '  (Acts  1 :  3),  and  that  ver.  46  introduces  the  account 
of  the  discourse  on  Ascension  Day,  more  fully  recorded  by  Luke  in  Acts  1 :  4-8. 

Ver.  44.  These  are  my  words.  These  things  which  I  thus 
prove  to  you  are  the  realization  of  my  words. — Which  I  spake 
unto  you.  On  such  occasions  as  chap.  18;  31,  33;  22:  37;  Matt. 
26 :  56,  probably  on  many  others,  not  recorded. — While  I  was  yet 
■with  you,  i.  e.,  before  death.  Death  had  separated  them,  and  the 
previous  companionship  was  not  re-established  after  the  resurrection. 
— That,  t.  e.,  to  this  effect  that.  The  purport  of  the  words  is  now  ex- 
pressed.— In  the  law  of  Moses,  and  the  prophets,  and  the 
psalms.  The  Jews  divided  the  Old  Testament  into  Law,  Prophets, 
and  Hagiographa.  The  Pentateuch  formed  the  first  division  :  Joshua, 
Judges,  1  and  2  Samuel,  1  and  2  Kings,  and  the  Prophets  (except 
Daniel),  the  second  ;  the  remaining  books  were  the  Hagiographa.  The 
original  indicates  that  our  Lord  thus  speaks  of  the  Old  Testament  to 
show  that  in  all  its  parts  there  was  a  prophetic  unity.  At  the  same 
time  there  is  no  objection  to  supposing  He  referred  to  the  prophets  and 
the  book  of  Psalms  in  the  strictest  sense,  since  in  these  the  most  strik- 
ing prpphecies  of  the  Messiah  are  found. 

Ver.  45.  Then  opened  he  their  understanding,  etc.  Not 
only  must  the  Scriptures  be  opened  for  the  understanding,  but  the 
understanding  for  the  Scriptures.  This  was  doubtless  the  work  of 
repeated  interviews,  as  is  hinted  in  Acts  1 :  3,  and  evident  from  the 
remarkable  proficiency  in  the  interpretation  of  Old  Testament  Scrip- 
ture, manifested  by  Peter,  for  example,  not  only  on  the  day  of  Pente- 
cost, but  during  the  interval  between  the  Ascension  and  the  outpouring 
of  the  Holy  Spirit.  Comp.  Acts  1  :  16,  20.  This  verse  may  therefore 
bridge  over  the  forty  days. 

Ver.  46.  Thus  it  is  written  that  the  Christ  should  sutler, 
etc.  Here,  as  everywhere,  suffering  and  glory  are  inseparably  con- 
nected. 


24 :  47-49.]  LUKE  XXIV.  367 

47  fer,  and  rise  again  from  the  dead  the  third  day;  and 
that  repentance  *and  remission  of  sins  should  be 
preached  in  his  name  unto  all  the  2 nations,  beginning 

48  from  Jerusalem.     Ye  are  witnesses  of  these  things. 

49  And  behold,  I  send  forth  the  promise  of  my  Father 
upon  you :  but  tarry  ye  in  the  city,  until  ye  be  clothed 
with  power  from  on  high. 

1  Some  ancient  authorities  read  unto. 

*  Or,  nations.     Beginning  from  Jerusalem,  ye  are  witnesses. 

Ver.  47.  And  that,  etc.  This  is  part  of  what  was  '  written.' — 
Repentance  and  remission  of  eins.  Aleph,  B  and  the  Coptic 
version  read  unto,  which,  however,  might  easily  have  been  borrowed 
from  the  well-known  phrase  (chap.  3:1;  Mark  1  :  4)  respecting  John 
the  Baptist.  These  two  things  are  inseparably  connected.  Comp.  the 
preaching  of  John  the  Baptist,  and  of  the  Apostles  (Acts  2:  38;  3: 
19  ;  26:  18. — In  his  name.  The  preaching  derives  all  its  significance 
and  authority  from  Him  in  whose  name  and  by  whose  commission  it 
takes  place.  This  phrase  characterizes  Christian  teaching. — Unto  all 
the  nations.  Matthew  and  Mark  tell  of  the  commission  to  preach 
the  Gospel  to  all,  but  here  this  preaching  is  set  forth  as  the  fulfillment 
of  Old  Testament  prophecy,  —Beginning  at  Jerusalem.  If  this 
clause  is  joined  to  ver.  47,  it  declares  that  the  preaching  should  begin 
at  Jerusalem  in  fulfilment  of  prophecy.  See  such  passages  as  Is.  2 : 
3;  40:  9.  Comp.  also  Acts  1 :  8;  Bom.  15:  19.  But  the  better  sup- 
ported reading  seems  to  connect  it  with  ver.  48;  so  B.  V.  margin. 

Ver.  48.  Ye.  The  Apostles,  but  others  may  have  been  present. 
Acts  1:  22  hints  that  others  saw  Him  ascend. — Witnetses.  As 
such  they  were  to  proclaim  the  facts  (ver.  46),  and  the  repentance  and 
remission  based  upon  them  ;  and  thus  be  the  fulfillers  of  the  prophe- 
cies summed  up  in  ver.  47. — These  things.  The  Gospel  facts  re- 
8pecting"]Christ,  centring  in  His  Death  and  Besurrection,  and  includ- 
ing His  Ascension.  The  fulfilment  of  prophecy  and  the  commission 
to  preach  remission  and  repentance,  are  not  excluded. 

Ver.  49.  I  send  forth.  So  our  Lord  speaks  in  John  15 :  26 ; 
16 :  7  and  Peter  (Acts  2 :  33)  ascribes  the  gift  of  the  Holy  Ghost  to 
the  exalted  Saviour.  'Ye,  on  the  earth,  give  testimony  ;  and  I,  from 
heaven,  give  ^you  power  to  do  so'  (Godet).  The  promise  of  my 
Father  upon  you.  This  means  the  Holy  Spirit  (see  Acts  1 :  4,  6). 
The  same  passage  indicates  that  '  the  promise '  is  not  the  general  one 
of  prophecy,  but  such  specific  ones  as  John  14:  16,  26."  Notice  the 
sending  of  the  Holy  Ghost  is  ascribed  to  both  the  Father  and  the  Son. 
— But  tarry  ye  in  the  city.  A  quiet,  retired  waiting  is  meant. 
Evidently  this  was  spoken  after  the  return  from  Galilee,  especially  as 
the  next  verse  is  so  closely  connected  with  it. — Until.  Acts  1:5, 
4  not  many  days  hence.' — Ye  be  clothed.— The  figure  is  the  common 


368  LUKE  XXIV.  [24:  50,  51. 

Chapter  24:  50-53. 
The  Ascension, 

50  And  he  led  them  out  until  they  were  over  against 
Bethany  :  and  he  lifted  up  his  hands,  and  blessed  them. 

51  And  it  came  to  pass,  while  he  blessed  them,  he  parted 

one  of  being  clothed  as  with  a  garment,  here  applied  to  spiritual  rela- 
tions, as  in  Rom.  13:  14;  Gal.  3 :  27 ;  Eph.  4:  24;  Col.  3:  12.  An 
abiding,  characterizing  influence  is  meant. — With  power  from  on 
high.  This  power  was  not  the  Holy  Spirit,  but  the  direct  result  of 
His  coming  upon  them,  as  is  evident  from  Acts  1  :  8.  Comparing  this 
verse  with  John  2  :  22,  we  find  in  the  latter  a  symbolical  act,  prophetic 
of  the  Pentecostal  outpouring,  and  yet  attended  by  an  actual  commu- 
nication of  the  Spirit  preliminary  to  the  later  and  fuller  one  (at  Pen- 
tecost) which  was  pre-eminently  '  the  promise  of  the  Father.' 

The  Ascension,  vers.  50-53. 
The  Ascension  must  be  accepted  as  a  fact  on  unimpeachable  evidence.  Mejer 
affirms  this,  adding:  'For  besides  being  reported  historically  (here,  Acts  1 ;  Mark  16), 
it  was  expressly  foretold  by  Jesus  Himself  (John  20 :  17 ;  comp.  the  hint  in  6 :  62 1,  and 
is  expressly  mentioned  by  the  Apostles  as  having  taken  place  (Acts  2:  32,  33;  3:  21  ; 
1  Pet.  3  :  22 ;  Col.  3 :  1,  etc. ;  Eph  2:6;  4 :  10 :  comp.  Acts  7 :  56 ;  1  Tim.  3 :  16 ;  Heb. 
9 :  24) ;  as  a  corporeal  exaltation  into  heaven  to  the  seat  of  the  glory  of  God,  it  forms 
the  necessary  historical  presupposition  to  the  preaching  of  parousia  (which  is  a  real  and 
bodily  return)  as  well  as  to  the  resurrection  of  the  dead  and  transformation  of  tho 
living,  which  changes  have  their  necessary  condition  in  the  glorified  body  of  Christ, 
who  consummates  them  (1  Cor.  15  :  5,  8,  16,  22,  23 ;  Phil.  3:  2<J,  21,  etc.).'  Luke  alone 
narrates  the  circumstances.  These  are  not  improbable  in  themselves;  nor  is  it  likely 
that  our  Lord  would  leave  so  important  an  event  without  witnesses.  Luke  wrote 
accounts  during  the  lifetime  of  some  of  the  Apostles,  and  his  statements  were  received 
without  contradiction  and  even  without  question.  The  entire  paragraph  is  linked 
very  closely  with  the  Book  of  the  Acts. 

Ver.  50.     Led  them  out.     Out  of  the  city,  which  has  just  been 
mentioned  (ver.  49). — Until  they  were  over  against  Bethany. 

The  R.  V.  paraphrases  slightly,  but  gives  the  correct  sense.  Probably 
over  the  brow  of  the  Mount  of  Olives  to  the  descent  towards  Bethany. 
In  Acts  Luke  says  nothing  of  their  going  out  to  the  Mount  of  Olives, 
but  takes  for  granted  this  previous  statement.  Bethany  lies  on  the 
eastern  slope  of  the  Mount  of  Olives  and  is  invisible  from  Jerusalem. 
The  traditional  site  of  the  ascension  (now  in  possession  of  the  Moham- 
medans) is  on  the  summit  of  the  Mount,  in  full  sight  of  Jerusalem  and 
too  far  from  Bethany  to  satisfy  the  narrative.  (See  Robinson  and  Stan- 
ley.)— He  lifted  up  hia  hands.  The  gesture  of  blessing.  Lev.  9  :  23. 
Ver.  51.  While  he  blessed  them.  Not  after,  but  during  this 
benediction  with  uplifted  hands. — He  parted  from  them.  This 
may  mean  only :   lie  went  a  little  distance  from  them,  but  it  is  better 


24:  52,  53.]  LUKE  XXIV.  369 

52  from  them,  1and  was  carried  up  into  heaven.   And  they 
'worshipped  him,  and  returned  to  Jerusalem  with  great 

53  joy:  and  were  coutinually  in  the  temple,  blessing  God. 

1  Some  ancient  authorities  omit  and  v)as  carried  up  into  heaven. 
2  Some  ancient  authorities  omit  worshipped  him,  and. 

to  understand  it  of  the  first  separation  made  by  His  Ascension. — And 
was  carried  up  into  heaven.  The  tense  of  the  original  is  pictu- 
resque and  indicates  a  continuedness,  a  gradual  going  up  out  of 
their  sight.  Comp.  the  more  detailed  account,  Acts  1:  9-11.  (The 
clause  is  omitted  in  Aleph,  first  hand,  D,  and  a  few  early  Latin  manu- 
script.) The  body  of  our  Lord  was  actually  lifted  up  towards  the 
visible  heavens.  Yet  in  view  of  the  repeated  allusions  to  His  position 
in  glory,  it  is  doubtful  whether  this  exhausts  the  meaning.  Without 
asserting  that  heaven  is  a  place,  '  nothing  hinders  us,  on  the  position 
of  Scripture,  from  supposing  a  locality  of  the  creation  where  God  per- 
mits His  glory  to  be  seen  more  immediately  than  anywhere  else,  and 
to  conceive  our  Lord  as  repairing  directly  thither'  (Van  Oosterzee). 
Laws  of  gravitation,  from  the  nature  of  the  case,  have  nothing  to  do 
with  this  fact.  Equally  useless  are  the  various  theories  suggested  to 
support  the  dogma  of  the  ubiquity  of  Christ's  body.  Christ's  presence 
in  heaven  implies  corporeal  absence  from  earth.  Yet  the  withdrawal 
of  His  circumscribed  local  presence  was  the  condition  of  His  spiritual 
real  or  dynamic  omnipresence  in  His  Church  (Matt.  28:  10,  'lo,  I  a*m 
with  you  always').  His  ascension  is  not  His  separation  from  His  peo- 
ple, but  the  ascension  of  His  throne  and  the  beginning  of  His  reign  as 
the  Head  of  the  Church  which  'is  His  body,  the  fulness  of  Him  that 
filleth  all  in  all '  (Eph.  1:  28). 

Ver.  52.  Worshipped  him.  As  He  went  up  ;  hence  a  more  ex- 
alted worship  than  the  homage  accorded  Him  during  His  ministry. 
(This  clause  also  is  omitted  in  D  and  a  few  Latin  manuscripts.) — "With 
great  joy.  Terror  at  His  bodily  presence  (ver.  37),  joy  after  His 
bodily  disappearance  and  exaltation,  which  was  a  pledge  of  the  victory 
of  His  cause  (comp.  John  14:  28).  They  rejoiced  in  His  glory,  and  in 
the  promise  of  the  Spirit;  doubtless  their  joy  was  itself  'a  prelude  to 
Pentecost'  (Bengel). 

Ver.  53.  Continually  in  the  temple.  At  the  stated  hours  of 
prayer,  not  'all  the  time.'  It  is  not  necessary  then  to  suppose  that  the 
'upper  room  '  (Acts  1 :  13)  belonged  to  the  temple  buildings.  An  anti- 
cipation of  the  life  in  the  Apostolic  Church  given  in  Acts  2 :  46 ;  3 :  1 ; 
5:21. — Blessing  God  'Amen 'is  to  be  omitted.  The  attitude  of 
the  disciples,  as  they  waited  for  the  Spirit,  is  significant.  Their  unity 
was  itself  a  blessing  ;  their  composure  a  proof  that  they  were  not  enthu- 
siasts ;  the  fact  that  they  were  undisturbed,  a  proof  that  the  Jewish 
council  dared  not  bring  a  charge  that  they  had  stolen  the  body  of 
Jesus  ;  their  prayerfulness  was  a  proof  of  their  faith  ;  their  blessing 
God  a  sign  that  they  had  not  lost  Him,  but  should  see  Him  again. 
'Amen  :  come,  Lord  Jesus.' 


The  Theory  of  Preaching, 


OR 


LECTURES     ON     HOMILETICS. 

By    Professor    AUSTIN    PHELPS,    D.D. 


One  volume,  8vo,         -----         $2.BO 

This    work,  now   offered    to    the    public,   is    the    growth  of 

more    than     thirty    years'    practical     experience     in    teaching. 

While    primarily  designed    for    professional    readers,  it  will   be 

found  to  contain  much  that  will  be  of  interest    to    thoughtful 

laymen.      The    writings    of  a   master   of    style    of   broad    and 

catholic  mind  are  always  fascinating;    in  the  present  case  the 

wealth    of    appropriate    and   pointed    illustration    renders    this 

doubly  the  case. 

CRITICAL     NOTICES. 

"  In  the  range  of  Protestant  homiletical  literature,  we  venture  to  affirm  that  its  equal 
cannot  be  found  for  a  conscientious,  scholarly,  and  exhaustive  treatment  of  the  theory 
and  practice  of  preaching.  *  *  *  To  the  treatment  of  his  subject  Dr.  Phelps  brings 
su.h  qualifications  as  very  few  men  now  living  possess.  His  is  one  of  those  delicate  and 
sensitive  natures  which  are  instinctively  critical,  and  yet  full  of  what  Matthew  Arnold 
happily  calls  sweet  reasonableness.  *  *  *  To  this  characteristic  graciousness  of 
nature  Dr.  Phelps  adds  a  style  which  is  preeminently  adapted  to  his  special  work.  It  is 
nervous,  epigrammatic,  and  racy." — The  Kxaminer  and  Chronicle. 

"  It  is  a  wise,  spirited,  practical  and  devout  treatise  upon  a  topic  of  the  utmost  con- 
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but  not  redundant,  rich  in  the  fruits  of  experience,  yet  thoroughly  timely  and  current, 
and  it  easily  takes  the  very  first  rank  among  volumes  of  its  class. — The  Congrega- 
tionalist. 

"The  layman  will  find  it  delightful  reading,  and  ministers  of  all  denominations  and 
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Christian  Advocate. 

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burning  within  him  under  its  influence.  We  could  wish  it  might  be  in  the  hands  of  every 
theological  student  and  of  every  pastor." — The  Watchman. 

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Men  and  Books; 

OR,    STUDIES    IN    HOMILETICS 

Lectures  Introductory  to  the  "  Theory  of  Preaching." 
By  Professor  AUSTIN  PHELPS,  D.D. 


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Professor  Phelps'  second  volume  of  lectures  is  more  popular  and  gen- 
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a  discussion  of  the  sources  of  culture  and  power  in  the  profession  of  the 
pulpit,  its  power  to  absorb  and  appropriate  to  its  own  uses  the  world  of 
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There  is  but  little  in  the  volume  that  is  not  just  as  valuable  to  all 
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as  sound  and  instructive,  in  which  conventionalities  are  brushed  aside,  and  the  author 
goes  straight  to  the  marrow  of  the  subject.  No  minister  can  read  it  without  being  waked 
up  to  a  higher  conception  of  the  possibilities  of  his  calling." 

— Professor  George  P.  Fisher. 

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observations  and  suggestions  of  striking  pertinence  and  force,  and  of  that  kind  of  wisdom 
which  touches  the  roots  of  a  matter.  Should  one  begin  to  make  quotations  illustrative  of 
this  remark,  there  would  be  no  end  of  them.  While  the  book  is  meant  specially  for  the 
preacher,  so  rich  is  it  in  sa?e  remark,  in  acute  discernment,  in  penetrating  observation  of 
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all  the  other  professions.  The  author  is.  in  a  very  high  sense  of  the  term,  an  artist,  as  for 
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A     NEW    EDITION. 


Books    and   Reading. 


BY 


NOAH    PORTER,  LL.D.,  President  of  Yale  College. 

With  an  appendix  giving  valuable  directions  for  courses  of 

reading,  prepared  by  James  M.  Hubbard,  late 

of  the   Boston   Public   Library. 


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acquaintance  with  the  whole  range  of  English  literature  is 
most  thorough  and  exact,  and  his  judgments  are  eminently 
candid  and  mature.  A  safer  guide,  in  short,  in  all  literary 
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Eangp's  Oorarapntarg, 

CRITICAL,   DOCTRINAL,  AND    HOMILETICAL. 
TRANSLATED,     ENLARGED,   AND     EDITED 


BY 


PHILIP    SCHAFF,    D.D., 

PROFESSOR     IN     THE     UNION    THEOLOGICAL    SEMINARY. 

This  is  the  most  comprehensive  and  exhaustive  Commentary  on  the  whole 
Bible  ever  published  in  this  or  any  other  country. 

The  German  work,  on  which  the  English  edition  is  based,  is  the  product 
of  about  twenty  distinguished  Biblical  scholars,  of  Germany,  Holland,  and 
Switzerland,  and  enjoys  a  high  reputation  and  popularity  wherever  German 
theology  is  studied. 

The  American  edition  is  not  a  mere  translation  (although  embracing  the 
whole  of  the  German),  but,  to  a  large  extent,  an  original  work  ;  about  one- 
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English  and  American  student  Its  popularity  and  sale  has  been  lately 
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The  press  has  been  almost  unanimous  in  its  commendation  of  Lange'S 
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which  they  are  more  likely  to  find  what  they  desire  than  in  any  other.  It  is 
a  complete  treasury  of  Biblical  knowledge,  brought  down  to  the  latest  date. 
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popular  for  the  use  of  intelligent  laymen.  The  Homiletical  department 
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on  the  texts  explained,  and  supplies  rich  suggestions  for  sermons  and  Bible 
lectures. 

The  following  are  some  of  the  chief  merits  of  this  Commentary  : 

1.  //  is  orthodox  and  sound,  without  being  sectarian  or  denominational 
It  fairly  represents  the  exegetical  and  doctrinal  consensus  of  evangelical 
divines  of  the  present  age,  and  yet  ignores  none  of  the  just  claims  of  liberal 
scientific  criticism. 

2.  //  is  comprehensive  and  complete — giving  in  beautiful  order  the 
authorized  English  version  with  emendations,  a  digest  of  the  Critical  Appa- 
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%* 


Date  Due 

Ap  7     « 

f) 

